ill n 8 II ]'; II f If I Hi I c ill * 1 1 i * K If •** t4^4MttM|I^K«MU*i'«*'AMii4«rMrih»aM<*«^ah^**rf%« aw KB m jew* Wl -flaUn "SB IVS DBS) MM K9Q4I ■ H ■ ^H EH ■ fliE ■^^B^^En «^" ■ ■rfl 'lUvVont **,; , «- •.'- M &ggf ■ w She mB ! 4-Cr*y .«•*# P^E I^^M^^Bi ■■■■ *jhf- y«s:r It TEauKaB dM ■H QBHhBS ■'■■'■■ -^ '•""•■'■ -.v ' ffl&b. Wa£& m^m ■ ram ISBhI : 6 ■ '": '■ Si wISliiSWB .SPPliSiiii THE SACRED BOOKS OF THE EAST [44] HEN i IWDE, M.A. I iliiC UNIVERSITY OF OXFORD LOND IN, EDINBURGH, AND NEW YORK a THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XLIV (DvforU AT THE CLARENDON PRESS 1900 [./// rights reserved] ©xforo PRINTED AT THE CLARENDON PRF.S^ BY HORACE HART, M.A. PRINTER TO Tl: MTY Tin: SATAPATHA-BRAHMAiVA ACCORD IX l, TO THE TEXT OF Till MADIIYAXDIXA SCHOOL TRANSLATED BY JULIUS EGGELING PART V BOOKS XI, XII, XIII. AND XIV Orforti AT THE CLARENDON PRESS i 900 \AU rights reserved'] L I i <5 i -5 CONTENTS. PAGE Introduction . . . . • • . • xiii ELEVENTH KANBA. The Full and New-Moon Sacrifice (Supplementary Remarks). Time of Sacrifice ....... i Additional oblations to Indra Yim/vdh and Aditi . 5 Expiatory oblations (to Agni, Indra, Vish;/u) at New Moon 7 Birth of Pra^apati from golden egg . . . .12 He creates Gods (Agni, Indra, Soma, ParameshMin) and Asuras . . . . . . 13 Sacrifice representing universe and man . . .18 Brahman (n.), the origin and immortal element. of gods and universe . . . . • -7 Sacrifice, the Year 38 The Agnihotra (esoteric doctrines) . . . .4' The Brahma^arin . . . . . -4s Uddalaka Arum and Svaidayana . . -5° •Saulvayana and Ayasthuwa . . . . . 6 j The Mitravinda Sacrifice . . . . . .62 Sri dismembered . . . . . . .62 Pururavas and Urvaji ...... The Seasonal Sacrifices (A'aturmasva) . . . -74 •SauX-eya PraXinayogya and Uddalaka Aruwi on the Agnihotra . . . . . . -79 The Upanayana, or Initiation of the Brahmamcal Student . I The Savitri formula . . . . . ■ s7 The 6'atatiratra Sattra . . . . . • • 91 The Morning- Litany (prataranuvaka) of the Atiratra 9 2 The Svadhyaya, or Daily Study of the Veda . . -95 The three Vedas, or triple science . . .102 VIM C< >NTF.\ : S. The Adabhya Cup of Soma ..... 105 Varuwa and his son Bhrzgu (on future states of existence). . . . . . . ioS kanaka of Videha on the Agnihotra . . .112 Y -vavalkya and .S'akalya (on the gods and the supreme deity) . . . . . . 1 1 5 The Animal Sacrifice, of two kinds . . . . 11S The Sacrificial stake (yfipa) . . . . .123 The Victim and its deity . . . . . .127 The King of the Kejin and his Samra^-cow . . 131 TWELFTH KANBA. The Sacrificial Session (Sattra) . Man, the Year The Tapa^ita Sattra Expiatory Ceremonies of the Agnihotra The going out of one of the fires The death of the Agnihotrin . The burying of the dead body . Expiatory Oblations of Soma-sacrifice The Sautramaw! .... Namu^i slain by Indra . Preparation of the Sura-liquor. Oblations of milk and Sura" ( >blations to the Fathers . A. The Ajvina, S&rasvata, and Aindra cup India assisted and healed by the A.rvins and Sai vati Consecration of Sacrifice! < ikes to Indra, Savitrz', and Varuwa Tin- Avabh/v'tha, or purificatory bath A'ikra Sthapati performs SautrSma»i for Dush/ai Pauwsayana ...... • 135 • M4 • 171 . I78 187 197 • 200 • 205 • - 1 3 2 1 6j 222 • • 23 ' • 234 • -•4:, as- 223, 249 • 249 247. 260 264 1M. . _• < >( 1 THIRTEENTH K\X/>.\. Tin- A.fvamcdha, or Horse-sacrifice Fettering and sprinkling of Horse . >toki_\,i oblations .... 274 276 280 MTENTS. IX Prakrama oblations .... Three cake-offerings to Savitr* Dh/z'ti oblations .... Lute-playing by Brahmawa and Ra^anya Diksha, or Initiation .... Vaixvadeva oblations Audgrabha//a oblations . First Soma-day (Agnish/oma) Annahomas (food oblations) . Second Soma-day (Ukthya) . Fettering of victims Bahishpavamana-stotra . Setting free of the wild victims . Sacrificer drives with Horse to pond of water and back Horse anointed and adorned by Sacrificer's wives Brahmodya of Hot/'/ and Brahman . Sprinkling of Horse by Adhvaryu (and Sacrificer) Killing of Horse on cloths and plate of gold Wives led up to circumambulate and fan the Horse Mahishi addresses the Horse .... Priests' colloquy with wives .... The Knife-paths made with needles . The two Mahiman Cups of Soma . The Chanting of the Aatush/oma Ara«ye*nu£y a oblations . - ish/akWt oblations of blood Oblations to the Deaths . Ajvastomiya oblations Dvipada oblations . Expiatory Offerings Right time for performing the Ajvamedha Preliminary Ceremonies : — the mess of rice . Sacrificer and wives pass the night in the sacrificial hall ........ Offering to Agni Pathik/Yt — the mouth of the Sacrifice Offering: to Pushan ...... Leading up of the Horse, assisted by its noble keepers Three Savitra offerings (performed daily for a year) Brahman lute-player sings three g&thas Horse and keepers sent to range the quarters . 282 285 285 289 289 291 295 296 298 298 3°4 307 3" 3 ! - 314 3^ 320 322 323 324 326 327 329 336 337 340 34i 342 345 347 348 349 35o 3D2 353 355 356 359 C< INTENTS. The Pariplava Akhyana, or revolving legend . 361-370 Prakrama and Dhrrii oblations . . . -363 Kfn/anya lute-player sings three gathas . . . 364 sha, or Initiation (at end of year) .... 371 Sutyd-days ......... 372 The set of twenty-one sacrificial stakes . . -373 The chanting of Gotama's A'atush/oma . . 375 The .S'astras and Stotras of the Central (Ekavima) day ....... The animal sacrifices of that day The Adhrigu litany . The Mahishi and the Horse Colloquy of priests, chamberlain and women Brahmodya of priests .... The first Mahiman Cup of Soma The offering of the omenta (vapa) . The second ]\Iahiman Cup of Soma The Stotras of the third (Atiratra) day Various Arrangements of the Ajvamedha Chants ' MTcring of barren cows .... Animal sacrifices performed in following year The Purushamedha, or Human Sacrifice Animal sacrifices ..... The (symbolical) human victims Purusha-Nar£ya»a litany (Purusha-sukta) . Traidhatav! offering .... Uttara-Narayana litany .... Enumeration of the human victims . The Sarvamedha, or All-Sacrifice . The ten Sutya-days thereof Fun< Ml < leremonies ..... Burial-ground (.vma.vana) .... Lo< ality of the tomb .... Form and size of the tomb Preparation (sweeping, ploughing, sowing) of the site Depositing < I < harred bones . An of bones limb by limb j < "Hipleted by bricks, like bird-shaped altar Height of sepulchral mound . Driving in of pins marking site of mound 377 382 385 386 386 388 39i 392 394 395 396 402 402 403 404 407 410 412 412 4'3 4i7 41S 421 421 424 428 429 433 434 435 435 436 0 'NTEXTS. XI Furrows, dug south and north, rilled with (milk and) water . . . . . . . • 4.;7 Passing the northern ones on three stones thrown in by each . . . . . . . -437 Purification by Apamarga plants and bath . . 438 A Home-going, and offering to Agni Ayushmat on house- fire 439 Depositing of clod midway between grave and village 440 FOURTEENTH KAATZ>A. The Pravargya . . . . . . . . 441 Sacrificial session performed by the gods at Kuru- kshetra . . . . . . . --141 Vishmi excels and becomes overweening . . .442 Bowstring, gnawed by ants, cuts off his head . 442 The names 'Gharma, Pravargya, Mahavira, Samra^' explained . . . . . . . -44? Vishnu's body divided between the gods . . . 443 A Dadhya££ Atharvawa warned by- Indra not to teach the sweet doctrine . . . . . -444 His head cut off by Indra, and restored by the A.rvins 44,-, Rule of abstinence observed when teaching the Pravargya . . . . . . -446 Collecting materials for making the Mahavira pot . 447 Pra^apati, as the boar Emusha, raises the Earth . 451 The making of the Mahavira vessels in shed . . 453 The fumigating and baking of the vessels . . 456 Depositing of vessels and implements in front of Garhapatya . . . . . . .458 The Hotr/'s recitation . . . . . .459 Sprinkling of pot with lustral water . . . . 460 A The Mahavira's (imperial) Throne-seat south of Aha- vaniya . . . . . . . .461 The pot anointed with ghee . . . . .462 The pot set down on mound upon burning reed- sheaths ... 463 The Sacrificer invoking blessings upon the earth . 464 Pieces of Vikankata wood laid round, and a gold plant upon the pot ...... 466 Xll CONTENTS. Fanning of the fire with three pieces of antelope-skin till aglow ....... Revering of the heated pot with the Avakaja verses Offering of the first Rauhiwa cake Samra^-cow tied and milked .... The pot lifted from the fire and placed on the tray Cooling of pot with goat's milk ; and pouring in of cow's milk ...... Oblations made by (muttering) the (twelve) wind-names Pouring of spill milk and ghee from tray into pot Oblation to Ajvins . . . . " Anumantrana to the rising milk Mahavira pot placed on mound Offering of the steeped Vikankata chips (to Pushan,&c. Pouring of remaining milk from pot into tray . Offering of the second Rauhma cake Sacrificer drinks the remaining Gharma . Cleansing, and performance of Upasad Rules for priests as to how and lor whom to perform the Pravargya ...... Pravargyotsadana, or ' setting out' of the implements Kindling o^ bundles of faggots, and offering thereon Procession led by Prastotrz singing a Saman . Arrangement of apparatus in form of human body Singing of Varshahara-saman ami departure Mode of performance at continued Soma-satrilK< ■> Dak.-hi//as, or sacrificial fees .... Expiatory ceremonies in case of breaking of pot Laudation ol Pravargya ..... [ndex to Parts III, [V, and V (Vols. XLI,XLIII, and XLIV) Additions and Corrections ....... 467 469 47- 474 47'' 477 478 481 482 484 485 486 48S 489 489 490 490 493 494 496 4 9* 501 502 503 504 507 591 Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East r,<> ; INTRODUCTION. The present volume completes the theoretic exposition of the sacrificial ceremonial, and thus brings us to the end of our task. The remaining six chapters of the last book of the Brahma//a form the so-called Brmad-araz/yaka, or great forest-treatise, which, as one of the ten primitive Upanishads. is included in Professor F. Max Midler's translation of those old theosophic treatises, published in the present series. The portion of the work contained in this volume forms practically a continuation of the first five kandas, the intervening five books being devoted to the consideration of the Agni^ayana, or construction of the sacred brick-altar, which had come to be recognised as an important pre- liminary to the Soma-sacrifice. The circumstances which seem to have led to this somewhat peculiar distribution of the different sections of the work have been explained in the introduction to the first volume of the translation. As was there shown, the inclusion of the Agni/£ayana in the sacrificial system of the Va^asaneyins, or theologians of the White Ya^ns, appears to have resulted in a definite settle- ment of the sacrificial texts of the ordinary ritual, as con- tained in the first eighteen adhyayas of the Va^asanevi- sawhita, as well as of the dogmatic explanation of that ritual as given in the first nine kaw/as of the Satapatha- brahma;/a. Considerable portions of the remaining sections of both works may have been, and very likely were, already in existence at the time of that settlement, but, being ex- cluded from the regular ceremonial, they were naturally more liable to subsequent modifications and additions than XIV SATAPATHA-BRAHMAWA. those earlier sections which remained in constant use. Whilst the tenth k&nda, included in the preceding volume of the translation, consisted of speculations on the sacred fire-altar, as representing Purusha-Pra^ftpati and the divine body of the Sacrificer — whence that book is called the Agnirahasya, or mystery of the fire-altar — the present volume contains the supplementary sections connected with the sacrificial ceremonial proper. The eleventh and twelfth ka//<7as are mainly taken up with additional remarks and directions on most of the sacrifices treated of in the first four kaAv&is, especially with expiatory ceremonies and oblations in cases of mishaps or mistakes occurring during the performance, or with esoteric -peculations regarding the significance and mystic effect of certain rites. In this way the eleventh book deals with the New and Full-moon sacrifices ; the Seasonal offerings (XI. 5, 2), the .Agnihotra (XI, 5, 3 ; 6, 2), the Soma-sacrifice (XI, 5, 5; 9), and the Animal-sacrifice (XI, 7, 2-8, 4); whilst the twelfth ka//<7a treats of the ' Gavam ayanam ' — or most common sacrificial session lasting for a year, thus offering a convenient subject for dilating upon the nature of Pra^-apati, as the Year, or Father Time ; — of additional expiatory rites for Soma-sacrificcs (XII, 6), and of the Sautramawi, consisting of oblations of milk and spirituous liquor, supposed to obviate or remove the unpleasant effects of any excess in the consumption of Soma-juicc (XII, 7-9). Though supplementary notes and speculations on such ceremonial topics cannot but be of a somewhat desultory and heterogeneous character, they nevertheless offer wel- come opportunities for the introduction of much valuable and interesting matter. It is here that we find the famous myth of Pururavas and Urva^i (XI, 5, j) ; and that of Bhrigu, the son of Varu;/a, vividly illustrating the notions prevalent at the time regarding retribution after death (XI, 6, 1) ; as also the important cosmogonic legend of the golden egg from which Pra^'ipati is born at the beginning of the evolution of the universe (XI, 1, 6). Of considerable interest also arc the chapters treating of the way in which INTRODUCTION. XV the dead body of the pious performer of the Agnihotra. or daily milk-offering, is to be dealt with (XII, 5, 1-2) ; of the initiation and the duties of the Brahma«ical student (XI, 3, 3 ; ,",, 4) ; and, last not least, of the study of the Vedas (XI. 5, 6-y) and their subsidiary texts amongst which we meet, for the first time, with the Atharvangiras as a special collection of texts recommended for systematic study. With the commencement of the thirteenth ka/t two paw^ikas oi the Aitareya- brahmawa, except that they never became ally recognised. 3 Though this circumstance seems to favour the supposition of the n recent ritualistic treatment of the Ajvamcdlia. it may not be oul of place tonotice that, in the Mailraya//i Sawhil.i. the A 13 section is followed by several raana section the Ra£asuya which is not found in i.a///aka at all. .Sat. Br. XIII. calls the Arvamedha an 'utsanna- i'; bul it i-, not quite clear what is meant thereby, seeing that the same ■I to the A'aturmasyani, or Seasonal offerings (II, 5, 2, 48). INTRODUCTION. xvu br&hmaaa T — the A^vamedha is treated immediately after the Ra^asuya, and followed by the Purushamedha and Sarvamedha ; these four ceremonies being character; at the end as the Kshatriya's sacrifices2 (niedha). With regard to the earliest phase of Vedic religion, there is no direct evidence to show that the horse-sacrifice was already at that time a recognised institution. Two hymns of the AVg-veda (I, 162; 163), it is true, relate to that sacrifice3, but they evidently belong to the latest pro- ductions' of that collection, though still sufficiently far removed from the time of the oldest of the ritual works just referred to. Seeing, however, that animal sacrifices generally are not alluded to in the A/ksawhita \ whilst there is every reason to believe that they were commonly practised from remote antiquity, this absence of earlier positive evidence regarding the horse-sacrifice cannot be taken as proving the later origin of that institution. As will be seen further on, there are sufficient indications to show that even human sacrifices were at one time practised amongst the Aryans of India, as they were amongst their 1 See Professor M. Bloomfield's paper on ' The Position of the Gopatha- biahma«.i in Vedic Literature,' Journ. Am. Or. Soc, vol. xix. 2 Cf. Mahabh. XIV, 4S, where these four sacrifices are specially recom- mended by Yutsa to Yudhish//rira as worthy of being performed by him as King. 3 Possibly also, the hymn AVg-veda I, 164 (Ath.-v. IX, 9, 10)— on which see P. Denssen, Allg. Geschichte der Philosophic, I, 1, p. 105 seq.— may have been placed after the two A^vamedha hymns to supply topics for the priests' colloquy brahmodya) at the Ajvamedha. Cf. XIII, 2, 6, 9 seqq. ; 5, 2, 11 seqq. The fact that the A^vamedha is not treated of in the Aitareya-brdhma//a cannot, of course, be taken to } rove the later origin of the hymns referred to, though it might, no doubt, fairly be used as an argument in favour of assuming that those parts of the A^vamedha ceremonial in which the Hot/-*' takes a prominent part were probably not introduced till a later time. * Haug. Ait. Br. I, introd., p. 12 seqq., argues against the ns.-umption of a comparatively late origin of the hymn I, 162 ; but his argument meets with serious lexical and other difficulties. We may leave out of account here one or two vague allusions, such as X. 155. 5 ' these have led around the cow or bull) and have carried around the fire; with the gods they have gained for themselves gloiy : who dares to attack them?' The question also as to whether the so-called Apii-hymns, used at the fore-offerings of the animal sacrifice, were from the very beginning composed for this purpose, cannot be discussed here. [44] b XV111 SATAPATIIA-BRATTMA-YA. European kinsmen. The fundamental idea which underlay this practice doubtless was the notion that man, as the highest attainable living being, could not but be the most acceptable gift that could be offered to the gods, and, at the same time, the most appropriate substitute for the human Sacrificer himself. For the same reason no doubt only domesticated animals were considered suitable for sacrifice ; and amongst these the horse was naturally looked upon as ranking next to man (Sat. Br. VI, 2, 1, 2), although con- siderations of practical expediency and even of social distinc- tion might prevent its use for ordinary sacrificial purposes. In the speculations of the Brahmawas, a deep mystic significance is attached to the Horse-sacrifice. In the last two chapters of the ' Mystery of the Fire-altar' (5at. Br. X, 6, 4, 1 ; 4), the A^vamedha — i. e. the sacrificial horse itself — is coupled with the Arka, the mysterious name of the sacred fire, as the representative of Agni-Pra^apati, the Sun. The horse-sacrifice is called the bull (XIII, i, 2, 2), and the king (XIII, 2, 2, 1), of sacrifices, just as the horse itself is the highest and most perfect of animals1 (XIII, 3, 3, 1 ; Taitt. Br. Ill, 8, 7 ; 8, 9, 1) ; the horse selected for sacrifice, in particular, being said to be worth a thousand cows (XIII. 4. 2, 1). The connection of the sacrificial horse with • the lord of creatures ' is, of course, fully accounted for by the theory of the identity of the sacrifice generally with l'urusha-Pra^apati, discussed in the introduction to part iv of this translation. The sacrificial horse accordingly belongs to Prag'&pati, or rather is of Pra^apati's nature (pra^apatya) ; nay, as the Taitt. Br. (III. 9, 17, 4) puts it. it is a form of l'r : . .ipati himself (pr;i.;.ipatc rupam asvak), and is, of all animals, the one most conformable (anurupatama/^) to Pra ..ipati. Hence also, in the cosmogonic account at the commencement of the Agni^ayana section (VI, 1, 1, 11), the horse is represented as having originated, immediately after the Brahman (sacred lore) and Agni, directly from the 1 ' They the Massagetae woi ship the sun only of all the gods, and sacrifice- horses to him; and the reason for this custom is that they think it right to offer the swiftest of all animals to the swiftest of all the gods.' Herod. I, 216. INTRODUCTION. XIX egg produced by Fra^apati from the cosmic waters ; whilst, according to other accounts (VII, 5, 2, 6 ; XIII, 3, I, 1). the horse originated from Pra^&pati's eye. But, since the offering also represents the offerer himself, or rather his divine self awaiting him in the other world (XI, i, aka is Varuwa : he thus finally frees himself from Varufia by offering.' 2 See, for instance, .Sat. Br. IV, i, 4, 2; V, 3, 2, 4; IX, 4, 2, 16; Maitr. 5- IVj 5> *> J Taitt. Br. Ill, 1,2,7 .kshatrasya ra^a Varu«oidhira£n/j). INTRODUCTION. XXU1 as their king or ruler (Sat. Br. II, 5, 2, 34), just as they are with Indra (II, 5, 2, 2;). One might thus expect that Indra would claim the same special connection ' with the sacrificial horse as that which is conceded to Varuwa. The reason why this is not the case probably is that, in the Brahmaaa period, the notion of the horse having, like the sun, originated from the cosmic waters had become as firmly established as was the traditional connection — nay, even identity - — of Varuwa with the element of water generally. As regards Varu«a's and Pra^apati's joint connection with the sacrificial horse, the Taitt. S. (II, 3, 12, 1) records the following legend which ma)- perhaps have some bearing on this point : — Pra^apatir Varuz/ayayvam anayat, sa sva/// devatam ar£//at, sa pary adiryata, sa eta;// varu//a/// /hitush- kapalam apa^yat, taw nir avapat, tato vai sa varu/zapa^ad amu/Jyata, Varu//o va eta;// g/'/h//ati yo^svaiu pratig/7h//ati. yavato*jvan pratig/-/'h//iyat tavato varu//a// £atushkapalan nir vaped, Varu//am eva svena bhagadheyenopa dhavati, sa evaina/// varu/zapa^an mu/z/'ati : — ' Pra^apati led up the horse to Yaru//a : he (thereby) impaired his own godhead, and became racked all over with dropsy. He beheld that four-kapala (cake) sacred to Varu//a, and offered it, and thereupon was freed from Varu//a's noose ; for Varuwa seizes him who takes (receives) a horse, — as many horses as one takes so many four-kapala (cakes) one ought to offer to Varu//a : one (thereby) hastens up to Varu//a with his (V.'s) own share, and he (V.) frees him from Varu//a's noose.' The interpretation of this legend presents, however, some difficulties. Dr. Hillebrandt, ' Varu//a und Mitra ' (p. 64), translates the first sentence by — ' Pra^apati fuhrte dem 1 Since all the gods are concerned in the Asvamedha — whence the horse is called ' vauvadeva ' — Indra would of course have a general interest in it. Indra is also associated with the horse in so far as he is said to have first mounted it, ./vVg-veda I, 163, 2, 9. Indra's two bays (hari) of course belong to a different conception. - Apo vai VaxunaA, Maitr. S. IV, S, 5. XXIV SATArATIIA-BRAIIMAiVA. Varuwa das Ross fort 1'-— ' Pra^apati led the liorse away n Varuwa' : this would undoubtedly make better sense, but, unfortunately, the construction of ni ' with the dative in this sense would involve a decided solecism. Saya//a, on the other hand, takes it in the same sense as we have done, and he explains that it is just by giving away the horse whose deity he himself is that Pra^apati forfeits his godhead ". He feels, however, afterwards constrained to assign to ' pratig/vlv/ati ' the causal force of 'he causes it to be taken, he gives it away/ which is clearly impossible. But whatever the correct interpretation of the opening clause may be, it seems at all events clear that the sacrificial horse is represented in the legend as undergoing a change of ownership from the one deity to the other. When one compares the ceremonial of the A^vamedha, as expounded in the Brahmawa, with the ritual indications contained in the two hymns already referred to, one is struck by the very marked contrast between the two. For whilst, on the central day of the A^vamedha alone, the ritual requires the immolation of not less than 340, victims bound to twenty-one stakes (p. 311, n. 1) — not counting two sets of eleven Savaniya victims (p. 383, n. 3) subsequently added thereto — the hymns (I, 162, 2-4; 163, i 2) seem only to mention two victims, viz. the horse itself, and a he-goat. This latter animal which is to precede the horse when led to the sacrificial ground (and stake), and to ' This, no doubt, might possibly be taken to mean ' Pra^apati led away the horse for Varu»a,' but Dr. Hillebrandt could hardly have meant it in this sense, since his argument apparently is that the horse (like Varu«a himself) - the aqueous element, and that thus, by taking to himself the liorse, I Lpati incur- dn psy. The exact point which interests us here, viz. the relation between Pra^apati and Varu«a as regards the sacrificial horse, lies outside ] >r. Hillebrandt's inquiry. I i l)r. Hillebrandt's interpretation, it is also not quite easy to see in what way I 1, by carrying off Vani«a's horse, impaired — ' griff an,' attacked, assailed — his own godhead. One might possibly refer 'svaw' to the horse, but this would make the construction rather harsh. The verb ' ni ' here would stem to refer to the leading up of the sacrificial horse to the offering-ground, either for 1 eing set free for a year's roaming, or for sacrifice, for both of which acts the verb ' ud-a-ni ' — i. e. to lead up the horse from the water where it was washed — is used .Vat. Br. XIII, 4, 2, I ; 5, 1, 16). INTRODUCTION. XXV be slaughtered first in order to earn- the welcome news of the sacrifice to the gods, is in one place referred to as Pushan's share, and in another as going forward to the dear scat of India and Pushan1. .Sankhayaria (.Srautas. XVI, 3, 27-30), however, takes these statements of the AVshi to refer to two different he-goats, both of which he includes amongst the victims tied to the horse's limbs, viz. one, sacred to Pushan. tied to the forehead, and another, sacred to Indra and Pushan, fastened to the navel, of the horse -. The corresponding ' paryahgya' victims recognised by the Maitraya/zi Saz/mita (III, 13) and the White Va^us (Vag. S. XXIV, 1), on the other hand, are a black-necked he-goat for Agni, tied to the forehead, and a black or grey (.yyama) one, bound to the navel, and consecrated by the one authority to Pushan, and by the other to Soma and Pushan. Put, curiously enough, the Taittiriya school (Taitt. Br. Ill, 8, 23 ; Ap. Sr. XX, 13, 12) recognises not only vSahkhayana's two victims, but also the one for Agni ; whilst in regard to the other victims also it differs con- siderably from the other schools of the Ya^ur-veda. Seeing, then, that there is so little agreement on these points even amongst different branches of the same Veda, one can hardly escape the inference that, in this respect at least, there was no continuity of ritual practice since the time of those two hymns. As regards the other points therein alluded to, the he-goat and horse are referred to 1 iPig-veda S. I, 162, 2. 'When, held by the mouth (by the bridle", they lead round the offering of the Jiorse) covered with rich trappings, the all- coloured he-goat goes bleating in front right eastwards to the dear seat of Indra and Pushan. 3. This he-goat, fit for all the gods, is led in front of the swift horse as PGshan's share ; like (?) the welcome cake, Tvash/V-/ promotes it, along with the steed, to great glory. 4. When thrice the men duly lead around the horse meet for offering along the way to the gods, then the he-goat walks first, announcing the sacrifice to the gods. ... 16. The cloth which they spread (for the horse to lie upon) and the upper cloth and the gold, the halter, the steed, the shackle — these they bring up as acceptable to the gods.' — I, 163, 12. ' Forth came the swift steed to the slaughter, musing with reverent mind ; his mate, the he-goat, is led in front ; and behind go the wise singers.' 2 According to the Taittiriyas, this second he-goat is tied to the cord surrounding the horse's limbs somewhere above the neck of the horse. XXVI SATAPATIIA-BRAHMAA'A. as being led round thrice in accordance with the sacred ordinance. Now. this ceremony is quite foreign to the later practice in animal sacrifices. Saya//a accordingly takes it to refer to the rite of ' paryagnikara//a,' or carrying fire round the victims l ; but the text of the passage evidently does not admit of such an interpretation ; and, besides, in J?zg-v. X, 155, ~h the sacrificial cow is apparently referred to as first being led round, and then fire being carried round it. It is therefore more probable that the victims were in the first place made to circumambulate the fire, or the fire and stake combined. Further, the allusion to the paou-puroc/a^as, or cakes offered in connection with the victims, as well as to the two cloths and the piece of gold placed on the ground, as thc\' are in the later practice, for the dead horse to lie upon, might seem to suggest that even then this sacrifice was not performed in quite so simple a manner, but somewhat more in accordance with the later ceremonial than the scanty allusions in the hymns might lead one to suppose. At all events, however, we shall probably not be far wrong in assuming that, from the very beginning, the performance of the horse-sacrifice must have had connected with it a certain amount of ceremonial of a purely secular and popular character. Even at the time of the fully developed ritual this was almost certainly the case to a larger extent than would appear from the exposition of it given in the Brah- ma;/as and Sutras which, indeed, are mainly concerned with the religious side of the ceremonial. For this reason considerable interest attaches to the description of the horse-sacrifice given in the A.svamcdhika-parvan of the Muhabharata in which much greater stress is laid on the popular and chivalrous aspect of this religious observance. Though this epic account manifestly emanates from a much later period 2, it seems, upon the whole, to present the 1 Set- p. 307, note 5. 2 It has even been supposed to be merely a condensed version of a com- paratively modern work ascribed to Caimiui, the Aj-vamedha-parvan of the; Gaimini-Bharata. INTRODUCTION. XXV11 traditional features of this royal ceremony, embellished no doubt by all the exercise of that poetic fancy to which the occasion so readily lends itself. On the completion of the great war between the Paw/ava and Kaurava princes, Yudhish/Z/ira, having re- ascended the throne of his fathers, resolves on per- forming the horse-sacrifice, as calculated to cleanse him of all guilt ! incurred by the slaughter of his Kaurava kinsmen. Having been initiated on the day of the A'aitra full-moon (beginning of spring), ' the king, clad in a linen (? silk) garment and the skin of a black antelope, bearing a staff in his hand, and wearing a gold wreath, and a round gold plate2 round his neck, shone like a second Pra^apati at the holy cult.' The chosen steed 3, of black and white colour like the black buck, is then led up, and is set free by the sage Vyasa himself; and that model of knightly perfection, Ar^una, the king's second brother, is appointed to guard the priceless victim during its year's roaming. He accordingly starts after it on his chariot yoked with white steeds, attended by a picked body-guard 4, amidst the rejoicings and fervent blessings of all Hasti- napura — men, women, and children. Thus followed by its martial escort, the noble steed roams at will over the lands 1 Vyasa remarks to Yudhish//nra (XIV, 2071), ' For the A.rvamedha, O king of kings, cleanses away all ill-deeds : by performing it thou wilt without doubt become free from sin.' Cf. .Sat. Br. XIII, 3, I, I, 'Thereby the gods redeem all sin, yea, even the slaying of a Brahman they thereby redeem ; and he who performs the Ajvamedha redeems all sin, he redeems even the slaying of a Brahman.' As a rule, however, greater stress is laid in the Brahma «a on the efficacy of the ceremonial in ensuring supreme sway to the king, and security of life and property to his subjects. 3 The ' rukma ' is borne by the Agni/-it, or builder of a fire-altar, which is required for the A.rvamedha ; cf. VI, 7, I, 1. It is carefully selected by charioteers and priests, Mahabh. XIV, 20S7. 4 Whilst, according to the Brahma«a (XIII, 4, 2, 5), the body of 'keepers' is to consist of 100 royal princes clad in armour, 100 noblemen armed with swords, 100 sons of heralds and headmen bearing quivers and arrows, and 100 sons of attendants and charioteers bearing staves; the epic gives no details, except that it states that ' a disciple of Ya^v/avalkya, skilled in sacrificial rites, and well-versed in the Veda, went along with the son of 1'rz'tha to perform the propitiatory rites,' and that ' many Brahma;/as conversant with the Veda, and many Kshatriyas followed him at the king's behest.' XXV111 SATAPATHA-BKAHMAiVA. over which sovereign sway is claimed by the PaWava king — to wit, the whole of India from sea to sea — first pressing eastwards towards the sea, then turning southwards along the, eastern shore as far as the extreme point of the peninsula, and finally northwards again, on its homeward way, along the western coast. Time after time the determined attempts to impede its progress, or even to capture and retain it as a precious trophy and token of national independence, arc successfully repelled by the dauntless son of P/7tha ; but, mindful of his brother's injunctions, he spares the lives of the kings and princes who oppose him, and, having obtained their submission, he invites them to attend the sacrifice of the horse at Hasti- napura. On the other hand, not to take up the challenge implied in the progress of the horse was considered a sign of weakness or cowardice. Thus the king of Ma/npura is censured severely by Ar§una for receiving him meekly, accompanied only by Prahmans and with presents to offer to the intruder, being told that he had lamentably fallen away from the status of a Kshatriya, and acted the part of a woman. At length tidings of the approach of the horse reach the king, and forthwith preparations are made for getting ready the sacrificial ground, and to provide ac- commodation, on a right royal scale, for the numerous guests expected to witness the ceremonial. Specimens of all available species of animals are brought together to serve as victims l along with the sacred horse ; and dialecticians, 1 'I hat is, real or symbolic, only the domesticated animals being offered, whilst the wild ones are set free after the ceremony of ' paryagnikarawa.' Amongst these animals the poet curiously enough also mentions (XIV, -'542) 'vn'ddha- strxyaA,' which Pratapa Chandra RSj translates by ' old women.' This is "l impossible ; if it is not a wrong reading, it has doubtless to be taken in the sense of ' old female (kine),' probably the 21 1 barren cows offered at the end of the A^vamedha to Mitra-Yaru//a, the Virve Dev&A, and Brzhaspati (XIII, 5, 4, 25 being intended. In its enumeration of the victims, the Taitt. Sawhita (V, 6, 21) indeed mentions ' vaini^i purushi,' taken by the com- mentator to mean ' two human females consecrated to Vira§-.' If it be for this or a similar purpose that the ' wv'ddha-str/ya// ' were intended, we may refer to Taitt. Br. Ill, 9, 8, where it is distinctly stated that 'the man' and the wild animals are to be released as soon as the ' paryagnikarattam ' has been per- formed on them. But no ' man ' being mentioned amongst the victims, Saya/za INTRODUCTION. XXIX eager to vanquish one another, foregather to discuss the nature and origin of things. At last Aignna arrives, and, having met with an enthusiastic welcome, he ' takes repose like a seafaring man who has reached the shore after crossing the ocean.' Then commences the performance of the sacrifice, the general outline of which, as sketched in the epic l, fairly corresponds to the ordinary ceremonial ; the chief points of difference being the form and material of the altar, which is described as three-cornered, like the heavenly bird Garik/a, and as being composed of a ' trunk,' measuring eighteen cubits, and made, like the wings, of gold bricks, — the structure thus shining like the altar of Daksha Pra^apati. The sacrifice over, a great public festival ensues for which ; mountains of food and sweetmeats, rivers of spirituous and other beverages, and lakes of ghee ' are provided, and the feasting goes on through day and night till every one has had his fill. — a festival, indeed, of which the poet remarks people continued to talk to his day. From the fanciful narrative of Arena's martial exploits whilst following his precious charge, one could not of course venture to draw any conclusion as to the kind of adventures the sacred horse might have met with, at the time of the Brahmawa, during the period of its roaming at large. As a rule, however, the closely-watched animal would probably not range very far from the place where the sacri- fice was to be performed ; and though its body of guardians were not permitted at any time to force it to retrace its steps, they could have had little difficulty in keeping it within a certain range of grazing. Indeed, on the occasion of King Da^aratha's Ajvamcdha 2, described in the first canto of the Ramaya^a, no mention whatever is made of takes the ' purusham ' here to refer to the 'vaira^i purushi ' mentioned in the Sawhita. Perhaps, however, this passage has rather a wider sense, referring to human victims generally at any sacrifice. 1 Draupadi's Aj-va-npasawve^anam is referred to, but no further particulars are mentioned. 2 The king's object, in perfurming the sacrifice, was to obtain the birth of a son. Cf. .9at. Br. XIII, 1, 9, 9, ' for from of old a hero was born to him who had performed the Asvamedha) sacrifice.' XXX .S'ATAPATIIA-r.RAIIMAAW. anything having happened to the horse during its time of grace. The expedient mentioned in the Brahma//a(XIII. 4, 2, 5) that a hundred worn-out horses should be sent along with the horse to keep it company would doubtless, as a rule, prove a sufficient check ; but seeing that neither the Taitt. Brahma«a nor vSarikhayana alludes to this expedient, it is probably meant as a practical suggestion rather than as a positive injunction. That the horse intended for sacrifice was by no means always safe from violent assaults l is clear from the directions given in the Brahma«as as to what should be done in the event of foes getting possession of it 2. Even more pointed, in this respect, are the stanzas quoted in our Brahma;/a (XIII, 5, 4, 21. 22), — 'Satanika Satra^ita seized a sacrificial horse in the neighbourhood, the sacrifice of the Ka\ris, even as Bharata (seized that) of the Satvats. The mighty Satanika having seized, in the neighbourhood, Dhr/tarashAa's white sacrificial horse, whilst roaming at will in its tenth month3, the son of Satra^ita performed the Govinata (form of) sacrifice.' As a rule, however, the fortunes of the roaming horse would doubtless depend largely on personal circumstances. Whilst a strong ruler who had already made his power felt amongst his neighbours would probably run little risk of having his consecrated victim kidnapped even though it were to stray beyond its master's boundaries, a prince of greater pretensions than resources might find it very difficult to secure the safety of his horse even if it kept well within the territory over which he ruled. In any case, however, the capture of the noble beast would doubtless 1 Whilst cattle-lifting generally, such as formed th object of the invasion of the land of the Matsyas by the Trigartas (as related in the ViraVa-parvan), was probably a practice pretty prevalent from ancient times, the stealing of the sacrificial horse would oiler an additional temptation, from the political point of view, on account of the exceptional character of the animal as the symbol of its master's claim to paramountcy. 2 .Sat. Br. XIII, (, 6, 3; Taitt. V,r. Ill, 8, 9, 4. 3 One might feel inclined to take this specification of that month as implying the existence, at the poet's time, of the practice of confining the horse in a pen or shed 'made of A^vattha palings) during the last two months, mentioned Taitt. Br. Ill, 8, 12, 2. INTRODUCTION. XXXI cause not a little bad blood, and might lead to complica- tions and struggles not less serious than those occasioned by Yasish///a's cow. or. in Irish legend, by the brown bull of Queen Medb (Mab) of Connaught. Whilst the epic account of the Ajvamedha thus presents an instructive, though extravagant, illustration of possible occurrences during the preliminary period of the sacrifice, some items of the ceremonial on which further information might have been acceptable are altogether ignored in it. Two of these at least one might have expected to find mentioned there, seeing that they are of special interest to Kshatriyas, viz. the practice of a Brahma^a and a Kshatriya lute-player singing1, morning and night, stanzas composed by themselves in honour of the king ; and the so-called 'revolving legend' (XIII. 4, 3, 1 seqq.) related by the Hotrz, in a ten days' cycle all the year round. It is especially in regard to this latter point that the statements of the ritualistic works might with advantage have been supplemented. During the ten days' cycle a different god, or some mythic personage, is assumed, on each successive day, to be king, having some special class of beings assigned to him as his subjects, and a certain body of texts as his Veda from which a section is then recited. But from the particulars given it even remains uncertain whether any legend connected with the respective deity was actually related ; whilst regarding the form and nature of some of the specified texts — such as the sarpavidya (snake- science), deva^anavidya (demonology). maya. (or asuravidya, magic art) — we really know next to nothing. Nay, even regarding the Itihasas and Pura;/as, likewise figuring as distinct texts, additional knowledge would by no means be unwelcome. And though regarding some of the divin- ities referred to the Hotrz might easily have made up some kind of short tale, others would have required some 1 See XIII, 1, 5, 1 seqq. ; 4, 2, 8 seqq. ; Taitt. Br. Ill, 9, 14. In connection with the ' revolving legend,' the conductors of bands of lute-players seem to have sung additional stanzas in which the royal Sacrificer was associated with pious kings of old ; see XIII, 4, 3, 3. XX xu SATAPATHA-BRAHMAJVA. exercise of ingenuity, unless he had at his disposal materials other than those accessible to us. As a rule, however, nds of this kind would seem to have been of the simplest possible description, as may be gathered from the particulars regarding the ' Narajawzsani,' or recitals in praise of (pious) men, which, according to Sankhayana (XVI, n), take the place of the ' revolving legend ' in the ten days' cycle of the Purushamedha. The Hotr/'s recitals on that occasion consist simply of certain verses, or hymns, of the AVg-vcda, generally celebrating the liberality shown by some patron to his priest, preceded by a brfef statement merely consisting, it would seem, of a prose paraphrase of the respective verses recited thereafter. This latter set of recitations and legends thus consists entirely of matter taken from, or based on, the AVg-vcda, which is indeed the proper source for the Hot/7 priest to resort to for his titterings. The recitations required for the Ajvamedha, on the other hand, consist of matter drawn not even from the three older Vedas alone, but also from the Atharvans and Ahgiras whose names combined usually make up the old designation of the hymns and spells of the Atharva-veda, whilst they are here taken separately as if still representing two different collections of texts ; — nay, the materials, as we have seen, are even drawn from other, probably still later, sources1. This circumstance, added to the fact that the texts of the Black Va^us make no mention of this item of the cere- monial -, might well make one suspect its comparatively late introduction into the Ajvamcdha ritual: though even this would not, of course, make it any the less strange that no allusion should be made, in the epic account, to this by no means the least interesting feature of the performance. One must, however, bear in mind that the poet's mind was evidently more intent on telling about the wonderful deeds 1 It is hardly likely that some of the texts mentioned (deva^anavidya, tarpavidya, Sec.) refer merely to portions of the Vedic texts. '' The singing of stnnza^ in honour of the king, by a Brahma»a and a Kshatriya, wiih the accompaniment of lutes, on the other hand, does form part ol the Taittiriya ritual. Taitl. Br. 111,9, 1 4. INTRODUCTION. XXXlll ofthe semi-divine bowman in foreign lands than on recording the regularly recurring rites performed, in the meantime, at home in the presence ofthe royal sacrificer himself. Even in cases where the horse was kept within a convenient distance from the sacrificial compound all the year round, its warders, themselves partly of royal blood, could hardly have had an opportunity of attending the performance of these rites ; though the popular character of some of these rites, as well as certain expressions used in connection with the ' revolving legend,' would lead one to suppose that they were meant to be witnessed by at least representatives of the various classes of the population. The ritual arrangements of the Purushamedha, or human sacrifice, of which the Brahma;/a treats next, seem to have been developed out of those of the A^vamedha. Its first three Soma-days are essentially the same as the three days of the horse-sacrifice, except as regards the difference of victims on the second day. To these the authorities of the White Ya^ur-veda — and apparently also those of the Black Va^us1 — add two more days, whilst the Aarikhayana-siitra2, on the other hand, recognises but one additional day. Like the Yaitana-sutra, Sarikhayana also differs from the other authorities in giving an entirely different character to the central feature of this performance, inasmuch as he makes it a real human sacrifice instead of a merely symbolic one. A peculiar interest thus attaches to this difference of theory, seeing that it involves the question as to how far down the practice of human sacrifices can be traced in India3. That such sacrifices were prac- 1 Whilst the three Snwhitas contain no section relating to the Purusha- medha, the Taittirtya-brahma«a Til, 4) enumerates the (symbolic) human victims in much the same way as does the Va^asaneji-sawhita (sec the present vol. p. 413 seqq." ; and the Apastamba-sutra makes the performance similar to what it is in the White Va^ns texts. The Vaitina-sutra ofthe Atharva-veda also makes it a five days' performance. 2 Like the chapter on the Ajvamedha. that on the Purushamedha is stated to be taken from the Maha-Kaushitaki-brahmriwa. s On this question see especially A. Weber, Zeitsch. d. D. M. G. 18, p. 262 ff., repr. in Tndische Streifen, II. p. 54 ff. [44] c XXXIV ffATAPATHA-BRAHMAiVA. tised in early times is clearly shown by unmistakable traces of them in the ritualistic works; but in this respect India only shares a once almost universal custom. The question, then, which chiefly interests us here is whether or not this practice was still kept up at the time with which we arc here concerned. Now, as regards the texts of the Ya^ur-veda — that is, the text-books of the sacrificial priest kcit e£oxnv — it seems pretty clear that they no longer recognise the sacrifice of human beings ; and the same may be said of the remaining ritualistic literature with the exception of the two works above referred to with regard to this particular sacrifice. The points bearing on this question, being very few in number, may be briefly reviewed here. First as regards the story of Sunn/tsepd. which is recited at the Ra^asuya sacrifice1, and has been several times treated before2. King Harisvfcandra, being childless, prays to Varuwa to grant him a son, vowing to sacrifice him to the god. A son is born to him, and is called Rohita ; but, in spite of the god's repeated demands, the fulfilment of the vow is constantly deferred ; till at last the youth, having been invested in armour, is told of the fate awaiting him. He, however, refuses to be sacrificed, and escapes to the forest. The king thereupon is seized with dropsy; and the son, hearing of this, hastens homeward to save his father. On the way he is met by Indra who urges him to wander, and he accordingly docs so for a year. The same is repeated five different times. In the sixth year, the prince, while wandering in the forest, comes across a starving Brahman, A^igarta, who lives there with his wife and three sons, and who consents to sell him one of his sons for a hundred cows to serve him as a ransom to Varu//a. The Brahman wishing to keep his eldest son, whilst the mother refuses to part with the youngest, the choice falls upon 1 See part iii, p. 95. 1 Cf. Max Miiller, History of Ancient Sanskrit Literature, p. 10S ff. ; M. Hang, Aitareya-brihmawa, II, p. 460 ff. ; K. Roth, Weber's Ind. Stud. I, 475 ff.; II, 112 ff. INTRODUCTION. XXXV the second boy, called 5unaArepa. Rohita now returns to his father who, having been told of the transaction, then proposes to Varu«a to offer the Brahman youth in lieu of his son ; and the god, deeming a Brahman better than a Kshatriya. consents to the exchange, and orders the king to perform the Ra^asuya sacrifice, and to make the youth the chief victim on the Abhishe/'aniya, or day of conse- cration. Four renowned AVshis officiate as offering-priests ; but when the human sacrifice is to be consummated, no one will undertake to bind the victim. The boy's own father, A^igarta, then volunteers to do so for another hundred cows ; and subsequently he even undertakes to slay his son for a similar reward. But when the poor lad sees his own father coming towards him, whetting his knife, and becomes aware that he is really to be slain, ' as if he were not a man,' he bethinks himself of calling upon the gods for help ; and by them he is successively referred from one to another, till by uttering three verses in praise of Ushas, the Dawn, he is released from his fetters, whilst the king is freed from his malady. Subsequently one of the four priests, the royal sage Yixvamitra, receives 5una/wepa as his son, conferring upon him the name of Devarata (Theodotos), and refuses to give him up to A^igarta ; and when the latter calls on his son to return to him, and not to desert his ancestral race, he replies, ' What has never been found even amongst ^Sudras, thou hast been seen with a knife in thy hand, and hast taken three hundred cows for me, O Arigiras ! ' And on his father avowing his guilt, and promising to make over the cattle to him, he again replies, ' He who has once done wrong will commit another sin ; thou hast not abandoned the ways of a .Sudra : what thou hast done is irremediable ' ; and ' is irremediable,' echoes Vuwamitra, who then formally adopts him as his son. This legend 1, so far from bearing witness to the existence 1 The earliest reference to the myth or story of -Suna/foepa is in AVg-veda I, ?4, n-13 » V, 2, -, where he is apparently alluded to as having been actually C 2 XXXVI SATAPATHA-BRAHMAiVA. of human sacrifices as a generally recognised practice, at the time when it originated, would rather seem to mark this particular case as an exceptional one. For, if it were not so, how comes it that the king's four high-priests— who, if any, must have been looked upon as thorough masters of the sacrificial science— should have refused to assist in the immolation of the human victim ordered by the deity, leaving it to be accomplished by the sullied hands of the wretched father? But there is another feature of the story which cannot but strike one as very peculiar. Why should the childless king pray for the birth ot a son only to make a sacrifice of him ? He has been told to do so by the holy sage Narada : is one then to understand that the sage's advice, as well as Varuwa's consent, is given merely to try the king's faith and truthfulness? If so, the case is similar to that of Abraham's sacrifice in the land of Moriah, only that the king's faith proves less intense and exalted — perhaps more humanly faint-hearted— than that of the Jewish patriarch. But the most striking feature of the legend doubtless is the part played in it by the unnatural father; and this feature seems indeed to impart to the tale something of the character of an allegorical representation of the contrast between a barbarous (and perhaps earlier) and a more civilised phase of life and moral feeling1. In this respect two points deserve to be noticed, viz. the coarseness of the synonymous names ('dog's tail) of the three sons of the Brahman 2 ; and the fact that the latter belongs to the Ahgiras stock, a name intimately associated with super- rescued from the stake, or from (three" stakes to which he was bound either for sacrifice, or, as Roth ] refers, for torture. 1 In the Sabhiparvan of the Mababharata (IT, 6275 seqq.\ as was first pointed out by Lassen, Krishna, accu-cs (7arasandha, king of Magadha and A'edi, residing at Maihur.i, of having carried off numerous vanquished kings and princes to his city, and keeping them confined in Ids mountain stronghold with a view to afterwards sacrificing the n at his Ra^asfiya) to the lord of kudr.11 ; adding subsequently (v. S64 that ' the immolation of men was never seen at any time.' - His own name ' A^igarta,' on the other hand, is taken by the St. Petersburg Dictionary to mean ' one who has nothing to swallow,' and would thus be merely descriptive of his condition of life. INTRnlH CTION. XXXV11 stitious rites ] on the one hand, and with the ritual of the fire-altar2 on the other. Now, it is exactly in connection with the building of the fire-altar that the clearest, and most unmistakable trace of an old practice of human sacrifices — or rather of the slaying of men for sacrificial purposes — occurs. In laying down the bottom layer of the altar, the pan which had been used by the Sacrificer for carrying about the sacred fire for a year is built into this layer, with heads of the five recognised sacrificial animals3 — man, horse, ox. sheep, and goat — put therein, in order to impart stability to the altar (.Sat. Br. VII. ')} 2, 1 seqq.). In a previous passage of the Brahma//a4 (I, 2, 3, 6 seq.) where the relative value of non-animal offering-materials and the five sacrificial animals is discussed, it was stated that, whilst the gods were making use of one after another of these animals, the sacrificial essence gradually passed from one to the other, thus rendering the previous one useless for sacrifice, until it finally passed into the earth whence it entered the rice and barley afterwards used for sacrificial dishes. The general purport of this passage would seem to be to indicate a gradual tendency towards substituting the lower for the higher animals, and ultimately vegetable for animal offer- ings ; though, as a matter of fact, animals continued of 1 Viz. in their connection with the Atharva-veda. In Mahabh. V, 54S Ani the ceremony in the present work (XIII, 6, jo , only the Taittiriya-brahrnawa III, ,| seem.-, to refer to it, enumerat- ing merely the would-be vietim.^ who, according to Apastamba, as quoted by Sayawa, are eventually set free. Professor Weber's suggestion that they may possibl) at one time have been intruded to be all of them slaughtered can hardly have 1 1 □ meant seriously. One might as well suppose that, at the Aivamedha, all the 'evil-doers' who, according to KaUayana, are to bathe in the liver, were meant to be drowned. [NTRODUCTION. xli a purely symbolical performance. A large number of men and women, apparently intended to represent all classes oi the community, arc bound to eleven sacrificial posts, and after the necessary rites, concluding with the ' paryagni- kara//a ' — or the carrying of fire round the oblations — have been performed on them, they are one and all set free ; the sacrifice then proceeding with the offering of the set of eleven animal victims. That the ceremony in this form, with its pedantically elaborate array of symbolic human victims, cannot possibly lay claim to any very great antiquity is self-evident; the only question is whether it has not come to take the place of some other form of human sacrifice. Now, after the foregoing statement of facts, it would be idle to deny that the existence, at one time, of a simple form of human sacrifice is not only quite possible, but is indeed highly probable ; and it would be no more than might be expected, if such a practice should eventually have revolted the moral sense of the more refined classes of the community \ just as it happened, little more than a hundred years ago, in the case of the scarcely less odious practice of the burning of witches in Christian lands. The practice of human sacrifices seems, however, to receive evidence of a yet more direct and unmistakable kind than the facts hitherto mentioned, from the ceremonial of the l'urushamedha, as set forth in the Sankhayana and Vaitana Sutras. If this evidence has been reserved here to the last, it is because there seems reason to believe that, in the form in which it is presented in those works, the sacrifice was never actually performed, and probably never meant to be performed, but that we have here to do with a mere theoretical scheme intended to complete the sacrificial system. The importance of the subject makes it, however, desirable that we should take a somewhat closer view of the procedure of the -human sacrifice,' as laid down in those two Sutras. 1 When the practice became generally recognised that the Sacriticer (and priests) should eat a portion of the offered victim, this alone would, as Professor Weber suggests, have tended to make human sacrifices impracticable. xlii SATAPATHA-BRAIIMAA'A. Sankh. XVI, 10, i. Pra^-apati. having offered the Ajva- medha, beheld the Purushamedha : what he had not gained by the A^vamedha, all that he gained by the Purusha- medha l ; and so does the sacrificer now, in performing the Purushamedha, gain thereby all that he had not gained by the Aj-vamedha. 2, 3. The whole of the Ajvamedha ceremonial (is here performed) ; and an addition thereto. 4-8. First oblations to Agni Kama (desire), A. Dat/7 (the giver), and A. Pathikrz't (the path-maker) ... 9. Having bought a Brahma/za or a Kshatriya for a thousand (cows) and a hundred horses, he sets him free for a year to do as he pleases in everything except breaches of chastity, jo. And they guard him accordingly, n. For a year there are (daily) oblations to Anumati (approval). Pathya Svasti (success on the way), and Aditi. 12. Those (three daily oblations) to Savitrz "-' in the reverse order. 13. By way of revolving legends (the Hot;'/ recites) Naraiaz/zsani . . . — XVI, 11, 1-33 enumerate the Nara^awsani r!. together with the respective Vedic passages. — XVI, 12, 1-7. There are twenty-five stakes, each twenty-five cubits long . . . ; and twenty-five Agnishomiya victims. 8. Of the (three) Aj-vamedha days the first and last (are here performed). 9-1 1. The second (day) is a pa/z/'aviz/zj-a-stoma one. .. 1 2. The Man, a Gomr/ga, and a hornless (polled) he-goat — these arc the Pra^apatya 4 (victims). 13. A Bos Gaurus, a Gayal. an elk (.varabha), a camel, and a Mayu Kimpurusha (? shrieking monkey) are the anustara;za/z. 14-16. And the (other) victims in groups of twenty-five for the twenty-five seasonal deities ... 17. Having made the adorned Man smell (kiss) the chanting-ground, (he addresses him) with the eleven verses (A'zg-v. X, 15, 1-11) without 'om,' — 'Up shall rise (the Fathers worthy of Soma), the lower, the 1 The A.rvamerlha section of the same work begins : — Pra^apati desired, 'May I gain all my desires, may I attain all attainments.' lie beheld this three days' sacrificial perfo . the A.vvamclhn, and took it, and ■ : with it ; and by offering with it he gained all his desires, and attained all attainments. • See XIII, 4, 2, 6-17. 3 See p. xxxii. 4 See XII 1, 2, 2, 2 seqq. INTRODUCTION. xl Mill A higher, and the middle ones.' iatnisawya;/a//, atas te pra- tish/Aatmaka// ; ;ivam eva madhyamaA prt«a id&, Say. 2 See I, 1, 1, 9. 10. XI KANDA, I ADHYAYA, 7 HRAUMA.VA, 4. 2 1 consecrated to the Fathers ' ; and if he does eat he eats whilst passing over the gods ; ' and, in this respect, the)' lay down the rule, ' Let him therefore eat what grows in the forest.' 2. If he eats cultivated plants he eats the sacri- ficial essence of the offering-cake ; and if he eats forest plants he eats the essence of the barhis2; and if he eats aught of trees he eats the essence of the fuel (for the sacrificial fire) ; and if he drinks milk he consumes the essence of the Sannayya 3 ; and if he drinks water he consumes the essence of the lustral waters 4 ; and if he eats nothing he becomes con- secrated to the Fathers. 3. As to this they say, ' What course of procedure is there ?' Well, let him, on those two nights (of full and new moon), himself offer the Agnihotra : inas- much as, after offering, he takes food he does not become consecrated to the Fathers, for that (libation) is an offering ; and inasmuch as he performs that offering in his own self he does not eat of those sacrificial essences. 4. Now all the nights concentrate themselves in these two nights: all the nicdits of the waxing moon concentrate in the night of full moon, and all the nights of the waning moon concentrate in the night of new moon ; and, verily, for him who, knowing this, offers (the Agnihotra) himself on the day of 1 That is, he would be liable to die, and join the departed ancestors. 2 The layer of sacrificial grass spread on the Vedi, serving as a seat for the deities to whom offering is made. } For this dish, prepared of sweet and sour milk, and offered at the New-moon sacrifice, see part i, p. 178, note 4. 4 For the Pra/rita/?, see I, 1, 1, 12. 2 2 SATAPATIIA-BRAIIMAJVA. the entrance on the fast, offering is always made by himself1. Eighth Braiima^a. i. Now, the gods and the Asuras, both of them sprung from Pra^apati, once strove together. Then the Asuras, even through arrogance, thinking, ' Unto whom, forsooth, should we make offering ? ' went on offering into their own mouths. They came to naught, even through arrogance : wherefore let no one be arrogant, for verily arrogance is the cause of ruin 2. 2. But the gods went on offering unto one another. Pra^apati gave himself up to them, and the sacrifice became theirs ; for, indeed, the sacrifice is the food of the gods. 3. Having given himself up to the gods, he created that counterpart of himself, to wit, the sacrifice : whence people say, ' The sacrifice is Pra^apati ;' for he created it as a counterpart of himself. 4. By this (Full and New-moon) sacrifice he redeemed himself from the o-ods. Now when he (the Sacrificer) enters on the fast, he thereby gives himself up to the gods, even as Pra^apati thereby gave himself up to the gods. Let him therefore endeavour to pass that night (with his mind) com- pletely restrained ;, in the same way as he would 1 That is to say, even though on other nights the Agnihotra were performed for him by a priest, it would always count as being per- formed by himself. 2 See V, 1, 1, 1. 2. 1 Professor Delbriick, Altind. Syntax, p. 350, takes this injunction, and apparently also the illustration, to refer to sexual intercourse. Cf. I, i, 1, 11. XI K.ANDA, 2 A.DHYAYA, I BRAHMAYA, I. 2^ proceed with (material for) an oblation, for he becomes an oblation to the gods. 5. And when (on the following day) he performs the sacrifice, then he redeems himself by sacrifice from the gods, even as Pra^apati thereby redeemed himself: when he takes out the material for (the chief) sacrificial dish, he redeems the sacrifice by the material for the sacrificial dish ; the sacrificial dish (he redeems) by the invitatory formula, the invitatory formula by the portion cut (from the sacrificial dish), the portion by the offering-formula, the offering- formula by the Vasha/-call, and the Vasha/-call by the oblation. His oblation itself is still unre- deemed,— 6. And that sacrifice of his is like a tree with its top broken off. He redeems the oblation by the Anvaharya (mess of rice) l ; and because he thereby supplies (anv-a-harati) what is wanting in the sacri- fice, therefore it is called Anvaharya. Thus, then, that entire sacrifice of his comes to be redeemed ; and that sacrifice becomes the Sacrificer's self in yonder world. And, verily, the Sacrificer who, knowing this, performs that (offering of) redemption comes into existence in yonder world with a com- plete body. Second Adhvava. First Brahmaaa. 1. Verily, man is born thrice, namely in this way : — first he is born from his mother and father ; and when he to whom the sacrifice inclines performs offering he is born a second time ; and when he dies, and they place him on the fire, and when he 1 See part i, p. 49, note 1. 24 8 ITAPATHA-BRAHMAATA. thereupon comes into existence again, he is born a third time; — wherefore they say, 'Man is born thrice.' 2. He (the Hot;?) recites those eleven kindling- verses \ — there are these ten vital airs in man, and the body in which these vital airs are established is the eleventh, — so great, indeed, is man : he thus causes him to be born complete. And what comes after the kindling-verses that is the foundation : thus, having caused him to be born, he establishes him. 3. There are nine utterances of impulsion (or quickening) 2, — there are these nine vital airs in man : he thereby causes him to be born a second time; and the (Adhvaryu's) call and (the Agnidhra's) response 3 are the foundation. And when there, on the occasion of the throwing4 (of the grass-bunch 1 See part i, p. 95 seqq. ? According to Sayawa, this refers either to the formula by which the Adhvaryu calls on the Hotrz to recite the kindlin^-verscs, and which, he says, consists of nine syllables (samidhyamanayanubruhi); or to nine preliminary formulas (forming a nigada) pronounced by the Hotr/' before the performance of the fore-offerings, see I, 5, 2, 1 seqq. These latter formulas are probably those intended by the author ; the former formula being the less likely to be referred to, as, in its above form of nine syllables, it is indeed allowed to be used optionally by the Apastambasutra, but not by the authorities of the white Ya^us, who use the formula ' (Ilotar) Agnaye samidh- yamanayanubruhi; ' see .Sat. Br. I, 3, 5, 2. 3. Viz. the two calls— '()/// j-ravaya ' and ' Astu jrausha/,' see part i, p. 132, note. 4 The word 'sn'sh/i' usually means 'creation,' but in accord- ance with the primary meaning of the verb ' srjg,' it apparently refers here (as Saya//a seems to think) to the throwing of the anointed Prastara, as the representative of the Sacrificer, into the Ahav.miya fire, thus insuring for the Sacrificer his despatch to, and renewed life in, the heavenly world. With reference to XI KAAV)A, 2 ADHYAYA, I T'.KAIIMA.VA, 6. 25 into the fire), birth is spoken of, he thereby causes him to be born a third time : on this occasion the Patnisawya^as * are the foundation. 4. For thrice, indeed, man is born, and it is just in this way that he causes him to be born thrice from the sacrifice. Of those eleven (kindling-verses) he recites thrice the first and last : — 5. This makes fifteen kindling-verses, — there are two libations of ghee (aghara 2), five fore-offerings, the Ida, three after-offerings, the Suktavaka, and 6amyorvaka 3 — that makes thirteen oblations. And when there, at the Patnisawya^as, he takes up at the same time (the two spoons) ; and the Samish/a- ya^us 4 : — 6. That makes fifteen oblations: — for these fifteen oblations those fifteen kindling-verses (serve, as it were, as) invitatory formulas; and for these invitatory formulas these (serve as) offering-formulas— what- ever formula (is used) there (at those oblations) and what Nigada (is used at the invocation of the Ida.5) that is of the form of offering-formulas. Thereby, then, those oblations of his come to be supplied with invitatory formulas through those kindling-verses ; and through those oblations those invitatory formulas come to be supplied with both offering-formulas and oblations. this throwing of the grass-bunch into the fire (I, 8, 3, 11 seq. ; 9, 2, 19) some of the Sutras use, indeed, the verb ' sn'g,' cf. Hillebrand, Das Altindische Neu- und Vollmondsopfer, p. 146. 1 See part i, p. 256 seqq. 2 See part i, p. 124 seqq. 3 Part i, p. 236 seqq. 4 See I, 9, 2, 19 ; 25 seqq. 5 See part i, p. 222 seqq. 26 DATAPATH A-BRA I IMAATA. Secon i) Bra i i m ana. i. He recites a gayatri invitatory formula1 : the giyatrf consisting of three feet, these worlds being three in number2, it is these worlds the gods thereby established. 2. He offers with a trish/ubh (verse): the trish/ubh consisting of four feet, and cattle being four-footed, it is cattle the gods thereby established in these established worlds. 3. The Yasha/-call consists of two syllables (vau- sha/) : man being two-footed, it is two-footed man they thereby established among the established cattle. 4. Two-footed man, then, is established here among cattle. In like manner this (Sacrificer) establishes thereby the worlds ; and in the esta- blished worlds he establishes cattle, and among the established cattle he establishes himself: thus, indeed, is that man established among cattle, who, knowing this, offers sacrifice. 5. And when he offers, after the Vasha/ has been uttered, — that Vasha/-call being yonder shining (sun), and he being the same as Death3 — he thereby consecrates him (the Sacrificer) after death, and causes him to be born from out of it, and he is 1 The anuvakyas recited prior to the principal oblations (pra- dhana-havis) are in the gayatri metre ; whilst the ya^yas (referred to in the next paragraph), at the end of which the Vausha/ ! is uttered and the oblation poured into the fire, consist of trish/ubh verses ; cf. I, 7, 2, i.-,. 2 These inserted clauses with ' vai ' supply the reason for what follows, not for what precedes, them. 3 See X, 5, 1, 4. XI KANDA, 2 ADHYAYA, 3 HkAHMAAA, 3. 27 delivered from that death. And the sacrifice, indeed, becomes his body : thus, having become the sacri- fice, he is delivered from that death, and all his chief offerings are thereby delivered from that death1. 6. And, verily, whatever offering he there per- forms, that offering becomes his body in yonder world ; and when he who knows this departs this world then that offering, being behind him, calls out to him, ' Come hither, here I am, thy body ; ' and inasmuch as it calls out (invokes, ahvayati), it is called ' ahuti ' (offering or invocation). Third Braiimajva. 1. Verily, in the beginning, this (universe) was the Brahman (neut.) 2. It created the gods; and, having created the gods, it made them ascend these worlds : Agni this (terrestrial) world, Vayu the air, and Surya the sky. 2. And the deities who are above these he made ascend the worlds which are above these ; and, indeed, just as these (three) worlds and these (three) deities are manifest, so are those (higher) worlds and those (higher) deities manifest — (the worlds) which he made those deities ascend. 3. Then the Brahman itself went up to the sphere beyond. Having gone up to the sphere beyond, it considered, ' How can I descend again into these worlds?' It then descended again by means of these two — Form and Name. Whatever has a name, 1 Viz. inasmuch as the oblaiion is made with the Vasha/. " On this speculative myth, see John Muir, Orig. S. Texts, vol. v, pp. 387-89- 2 8 DATAPATH A-BRAHMAtfA. that is name ; and that again which has no name, and which one knows by its form, 'This is (of a certain) form/ that is form : as far as there are Form and Name so far, indeed, extends this (universe). 4. These, indeed, are the two great forces of the Brahman ; and, verily, he who knows these two great forces of the Brahman becomes himself a great force. 5. These, indeed, are the two gfeat manifestations1 of the Brahman ; and, verily, he who knows these two great manifestations of the Brahman becomes himself a great manifestation. One of these two is the greater, namely Form ; for whatever is Name, is indeed Form ; and, verily, he who knows the greater of these two, becomes greater than he whom he wishes to surpass in greatness. 6. In the beginning, indeed, the gods were mortal, and only when they had become possessed 2 of the Brahman they were immortal. Now, when he makes the libation to Mind 3 — form being mind, inasmuch as it is by mind that one knows, ' This is form ' — he thereby obtains Form ; and when he makes the libation to Speech — name being speech, inasmuch as it is by speech that he seizes (mentions) the name — he thereby obtains Name ; — as far as there are Form and Name, so far, indeed, extends this whole (universe): all this he obtains; and — the 1 Or, phantasmagories, illusive representations. 2 The use of 'dp' with the instrumental (brahmawa apu/;) is peculiar, — brahmaz/a vyapta//, Say. 3 The two libations (aghara) of ghee, forming the first oblations of an ish/i, made on the newly kindled fire, are offered to Wind and Speech respectively ; cf. part i, p. 124 seqq. XI KANDA, 2 ADHYAYA, 3 I'.RAIIMAAA, 9. 29 all being the imperishable — imperishable merit and the imperishable world thus accrue to him. 7. There, on the occasion of the offering to Agni l, it has been told how the sacrifice then pleased the AVshis, and how they performed it. Now, when the TvYshis were performing the sacrifice, the Gan- dharvas came nigh to them. They looked on, thinking, ' Here, surely, they have done too much, — here they have done too little.' And when their sacrifice was completed, they pointed it out to them, saying. ' Here, surely, ye have done too much, — here ye have done too little.' 8. Now, wherever they had done too much it was like a hill ; and wherever they had done too little it was like a pit. 9. Now, when he pronounces the .Samyos (all- hail and blessing), he touches (the earth 2) with (Va;r. S. II, 19), 'O Sacrifice, homage be unto thee : mayest thou complete thy course up to the success of the sacrifice and up to mine own right offering!' Wherever (in the course of the sacrifice) he has committed any excess, he makes amends for it by doing homage ; and wherever he has left anything defective, it ceases to be defective by his saying, ' up to.' In saying, ' Mayest thou complete thy course up to the success of the sacrifice,' — success being whatever in the sacrifice is neither defective nor excessive — he thereby makes amends for both of these (mis- takes) ; and in saying, ' Mayest thou complete thy 1 Sayawa explains this by ' adhanakara;/c ' ; but the passage referred to occurs I, 6, 2, 3. 4, in connection with the first butter- portion (SgyabMga), that of Agni. 2 Or, perhaps, the altar; see I. 9, i, 29. SATAPATIIA-BRAHMAA'A. course up to mine own right offering,' — right offering being whatever in the sacrifice is neither defective nor excessive — he thereby also makes amends for both of these (mistakes) ; and thus that sacrifice of his comes to be performed as one that is neither defective nor excessive by whosoever, knowing this, thus touches (the earth) : let him therefore touch it just in this way. But, indeed, those Gandharvas were Yavaman (rich in barley), the winnowing-basket ; Uddalavan (rich in paspalum frumentaceum), husbandry ; and Antarvan (the pregnant), grain l. Fourth Brahmawa. i. The full moon, doubtless, is the same as that burning (sun), for he, indeed, is full day by day ; and the new moon (darsa) is the same as the moon, for he appears (dan), as it were. 2. But they also say inversely, ' The full moon is the same as the moon, for after the filling up of the latter there is the night of full moon ; ' and the new moon (danra) is the same as that burning (sun), for the latter appears, as it were. 3. The full moon, indeed, is this (earth), for she is, as it were, full ; and the new moon is yonder sky, for yonder sky appears (or, is seen), as it were. 4. The full moon, indeed, is the night, for this 1 On these names, Sdya;/a merely remarks, — te gandharva// jftrpadibMvam apannS babhiivu//, yavaman ityadyas tesha/« saw- gnah. — Mahidhara, on the other hand, on V&g. S. II, 19, makes them to be five names, Yavamat, 6urpa (n.), Uddalavat, Krz'shi (f.), and Dhanantarvat. This is very improbable ; the last name, espe- cially, being accented on the first syllable, showing it to be two words. XI KAXDA, 2 AIMIYAYA, 4 KKAIIM AAA, 8. 3 I night is, as it were, full ; and the new moon is the day, for this day appears, as it were. This, then, is the theory regarding the full and new moon in respect of the gods. 5. Then as to the body. The full moon is the up-breathing, for it is by the up-breathing1 that this man is, as it were, filled ; and the new moon is the out (and in)-breathing 2, for this out-breathing appears, as it were : thus, the full and new moon are these two, the eater and the giver of food. 6. The out (and in)-breathing (the mouth) is the eater of food, for by means of the out (and in- breathing this food is eaten ; and the up-breathing is the giver of food, for by the up-breathing3 this food is oiven to him. 7. The full moon is the mind, for full, as it were, is this mind ; and the new moon is speech, for this speech appears, as it were. Thus these two are clearly the full and new moon, as regards the body ; and inasmuch as on the day of fasting he eats the (food) suitable for eating on the vow, he thereby clearly gratifies these two in regard to the body ; and on the morrow (he gratifies them) as gods by sacrifice. 8. As to this they say, — ' Seeing that no offering- material is taken out " for the full moon," nor any offering-material "for the new moon," and seeing that he does not say, " Recite the invitatory formula for the full moon," nor " Recite the invitatory for- 1 The u clan a is explained by Saya«a as the breath passing (up into the head, and) through the nose. 2 The prawa is the breath of the mouth. s That is, by (the vital air of) the head (hence of the eyes, cars, &c.). 32 STATAPATHA-BRAHMA2VA. inula for the new moon ; " nor " Recite the offering- formula for the full moon," nor " Recite the offering- formula for the new moon," how, then, is offering made to this full and new moon ? ' Well, when he makes a libation of ghee to the Mind — the full moon being the Mind — he thereby makes offering to the full moon ; and when he makes a libation of ghee to Speech — the new moon being Speech — he thereby makes offering to the new moon : and thus offering is made by him to the full and new moon. 9. Now, some prepare two messes of rice, one for Sarasvat on the full moon, and one for Sarasvati on the new moon, saying, ' We thus clearly make offering to the full and new moon.' But let him not do this ; for Sarasvat is the Mind, and Sarasvati is Speech ; and thus, in making libations of ghee to these two, offering is made by him to the full and new moon : let him therefore not prepare these two messes of rice. 10. As to this they say, ' Surely, he who performs the Full and New-moon offerings becomes a (mere) A utterer of the Agur J ; for, when he has performed 1 Or, one who has only had the Agur-formulas uttered for him (by the priests). Agur is the technical term of two formulas, viz. of the formula ' (Agnim) ya^a' (recite the offering-formula to Agni, or to whatever deity offering is made), by which the Adhvaryu calls on the Hot/-/' to recite; and of the formula ' Ye ya^amahe (Agnim),' by which the Hot// introduces the y&gyi, or offering-verse. At the Soma-sai rilii «■ the former formula is modifii d to' Hota yakshat,' uttered by the MaitrSvaru»a priest. See Haug, Transl. of Ait. Br., I>. 133, note. — In comparing these Agur-formulas with the pcr- formam es of the Full and New-moon offerings, the author thus seems to imply that, just as the utterance of these formulas is merely the preliminary to the oblation itself, so each fortnightly XI VLANDA, 2 ADIIVAVA, 5 BRAHMAJVA, I. 33 the Full-moon offering, he knows that he will per- form the New-moon offering ; and when he has performed the New-moon offering, he knows that he will again perform the Full-moon offering ; thus when he goes to the other world he goes thither as an utterer of the Agur : how, then, does he become one who has not (merely) uttered the Agur?' Well, when, on both occasions, he makes those two libations of ghee (to Mind and Speech), then his Full and New-moon offerings become com- plete ; and he goes to the other world after his Full and New-moon offerings are completed, and thus becomes one who has not (merely) uttered the Agur. Fifth Braiima.ya. 1. And, verily, even on this occasion1, they slaughter the sacrificial horse (Asvamedha) as a sacrifice to the gods : of this (New and Full- moon sacrifice) they say, 'It is the original (normal) A^vamedha ; ' and that (real Ajvamedha), indeed, is just the other (modified one) ; for, indeed, the A^vamedha is the same as the moon. performance is only the preliminary to the next performance ; but that the Sacrificer never actually completes the sacrifice. SSya»a, on the other hand, takes ' agunin ' to mean ' one who has formed a resolution vagurta, agurawam = sa?«kalpa);' and native dictionaries, indeed, give ' agur ' as a synonym of ' pratigwa ' (promise, agree- ment ; Zuruf, Zusage). But, even if this were the right meaning of the word, the general drift of the passage would remain the same, viz. that such a sacrificer would ultimately die as one who had merely promised or intended to offer sacrifice, without his having actually performed it, or brought it to a proper conclusion, and thus without reaping the ultimate benefit from it, viz. citizenship in the heavenly abodes. 1 Viz. in performing the Full and New-moon sacrifice, for which all the benefits accruing from the Ajvamedha are here claimed. [44] D 34 SATAPATHA-BRAHMAJVA. 2. As to this, they say, ' For each foot of the sacrificial horse they offer an oblation ; ' — when he performs the Agnihotra in the evening and morn- ing, he offers two oblations in the evening, and two in the morning- — that makes four oblations : thus — the horse being- four-footed — an oblation is offered for each of its feet. 3. As to this, they say, ' On the starting off of the horse he performs an offering l ; for the moon, doubtless, is the same as King Soma, the food of the gods : when, during that night (of new moon), he does not appear either in the east or in the west, then he comes to this world, and starts for this world 2. 4. Now, when he performs the New-moon sacri- fice, he thereby performs the (same) offering (as) on the starting of that (horse), and when he per- forms the Full-moon sacrifice he slaughters the sacrificial horse itself, and, having slaughtered it, he presents it to the gods. The other (real) horse- sacrifice they indeed perform (only) a year after (the starting offering), but this month (of the Full and New-moon sacrifice), revolving, makes up a year:;: thus the sacrificial horse comes to be slaughtered for him year after year. 1 According to Asv. X, 6, 2 seqq., having chosen the horse to be sacrificed, he performs two ish/is, to Agni Murdhanvat and Pushan ; whereupon he sets free the horse, and for a year performs three ish/is daily at the three pressings, viz. to Savitrt Satyaprasava, Prasavitr/, and Asavilr/. 2 Or, he disappears in this world ; the same verb (vi-vr/t) being used for the disappearance as for the starting off of the horse when set free. 3 The syntactic construction of the last two sentences is that frequently alluded to before, viz. that of parenthetic causal clauses. XI KANDA, 2 ADIIVAVA, 6 BRAHMAJVA, 3. 5. Verily, then, for him who, knowing this, otters both the Agnihotra and the Full and New-moon sacrifices, they slaughter the sacrificial horse month by month ; and month by month the A^vamedha is ottered for him, and his Agnihotra and Full and New-moon sacrifices come to pass into the A^va- medha. Sixth Braiimaata. 1. The Pra«ita water, doubtless, is the head of the sacrifice 1 ; and when he leads forward the Prawita water, it is the head of the sacrifice he thereby forms, and he should know that it is that head of his own that is then beino- formed. 2. The fuel, indeed, is its breath (of the mouth), for it is by the breath that everything here is kindled (animated) that has breath and moves twinkling with its eyelids : let him know that it is he himself that is that fuel. 3. The kindling-verses, indeed, are its spine : let him therefore say (to the Hot//) regarding them, ' Recite for me, making them, as it were, con- tinuous 2 ; ' for continuous, as it were, is this spinal column. And the two libations of cjhee are its mind and speech, Sarasvat and Sarasvati 3 : let 1 Yzgfiz, the sacrifice, is here, as so often, to be understood as the abstract representation of the victim (here the horse), as well as of the Purusha, — i. e. Pra^apati, and the Sacrificer. 2 The kindling-verses, being in the Gayatri metre, consist of three octosyllabic padas each. Whilst after each verse a kindling- stick (samidh) is thrown into the fire by the Adhvaryu, the Hotrz' does not make any pause in his recitation at this point, but he does so after the second pada of each verse, thus connecting the last pada with the first two padas of the next verse. 3 See XI, 2, 5, 9. D 2 36 SATAPATIIA-BRAHMA.VA. him know that the two libations of ghee are his mind and speech, Sarasvat and Sarasvati. 4. The five fore-offerings are these its five (out- lets of the) vital airs in the head ; — the first fore- offering is its mouth, the second the right nostril, the third the left nostril, the fourth the right ear, and the fifth the left ear. And inasmuch as at the fourth fore-offering he pours together (the ghee *), therefore this ear is, on the imier side, connected by a channel (with the other). The two butter- portions are the eyes : let him know that these are his own eyes. 5. And that cake which is offered to Agni is its right flank ; and the low-voiced offering is its heart; and inasmuch as they perform this in a low voice, this heart is, as it were, in secret. 6. And that cake which is offered to Agni and Soma (at full moon), or Indra's Sannayya (at new moon), is its left flank ; the Svish/ak/Vt is that part between its shoulders; and the (Brahman's) fore- portion2 is the poison :). 7. And when he cuts off the fore-portion, — even as there they cut out what was injured4 in Pra^apati, so do they now thereby cut out what in this (body) is clogged and hardened, and affected by Varu«a : 1 See I, 5, 3, 16. 2 See I, 7, 4, 10 seqq. In-tead of 'visham,5 the MS. of Saya^a's commentary reads 'dvishan' (hater, enemy), which is explained as meaning ' jatru- buddhi '; the ' cutting out ' of the fore-portion being compared with die annihilation of enemies (vutrunirasanartham), — all this is, how- ever, manifestly fanciful. What is intended would seem to be the poison (real or figurative) caused by the enemies' (or Rudra's, or Varuwa's) shafts, in accordance with the myth regarding Pra^apati and his daughter, I, 7, 4, 1 seqq. * Literally, what was pierced (by an arrow), cf. I, 7, 4, 3. 9. XI KAXDA, 2 ADHYAyA, 6 BRAIIMAA7A, 12. 37 let him know that, as there they cut out what Was injured in Pra^apati, so they now cut out what in him is clogged and hardened and affected by Varu#a. 8. The L/a, indeed, is the belly: even as there, at (the invocation of) the Ida.1 they cut off portions (and put them) together, so now food of all kinds is put together in the belly. 9. The three after-offerings are these its three downward breathings ; and the Suktavaka and 6am- yorvaka its arms (or fore-feet); the four Patnisaw- ya;ras the four supports — the two thighs and the two knee-bones ; and the Samish/aya^us is the two (hind) feet. 10. These are twenty-one offerings; — two libations of ghee, five fore-offerings, two butter-portions, and Agni's cake : this makes ten ; Agni and Soma's low- voiced offering, Agni and Soma's cake, the Agni Svish/akm, the L/a, three after-offerings, the Sukta- vaka, the .Samyorvaka, further his seizing (the two spoons) at the same time there at the Patni- sawya^as2, and (last) the Samish/ayajnis. 11. These are twenty-one offerings, — there are twelve months and five seasons in a year ; and three worlds — that makes twenty ; and yonder burning (sun) is the twenty-first — that is the goal 3, that the resting-place : he thus reaches that goal, that resting- place. 12. Now, as to this Aru;/i said, 'Every half- month, indeed, I become a sharer of the same world with yonder sun : that is the perfection of the Full and New-moon sacrifices which I know.' 1 See I, 8, i, 12 seqq. 2 See I, 9, 2, 19. 8 Saisha suryarupaiva gati/5 gantavyabhfimi// ; eshaiva pratishMa kr/tsnaphalasyajraya^, Say. SATAPATIIA-BRAIIMAA'A. 1 3. As to this they ask, 'Who is the better one, the self-offerer, or the god-offerer ?' Let him say, ' The self-offerer ; ' for a self-offerer, doubtless, is he who knows, ' This my (new) bod)- is formed by that (body of Yagna., the sacrifice), this my (new) body is procured1 thereby.' And even as a snake frees itself from its skin, so does he free himself from his mortal bod)-, from sin ; and made up of the Riky the Ya^us, the Saman, and of offerings, does he pass on to the heavenly world. 14. And a god-offerer, doubtless, is he who knows, 1 I am now offering sacrifice to the ^ods, I am serving the gods,' — such a one is like an inferior who brings tribute to his superior, or like a man of the people who brings tribute to the king : verily, he does not win such a place (in heaven) as the other. Seventh BrAhmajva. 1. The Sacrifice is the Year ; and, verily, sacrifice is offered at the end of the year of him whoso knows that the sacrifice is the year ; and all that is done in the year comes to be gained, secured, and won for him. 2. The officiating priests are the seasons ; and, verily, sacrifice is offered at the end of the seasons of him whoso knows that the officiating priests are the seasons ; and all that is done in the seasons comes to be gained, secured, and won for him. 3. The oblations are the months ; and, verily, sacrifice is offered at the end of the months of him whoso knows that the oblations are the months ; 1 Upadhiyate upasthapyatc, Say. XI K.\XD.\, 2 ADUYAYA, 7 CRAIIMAAW, 8. 59 and all that is done in the months comes to be gained, secured, and won for him. 4. The oblation-vessels are the half-months ; and, verily, sacrifice is offered at the end of the half- months of him whoso knows that the oblation-vessels are the half-months; and all that is done in the half-months comes to be gained, secured, and won for him. 5. The two attendants1 are the day and night; and, verily, sacrifice is offered at the end of the day and nigfht of him whoso knows that the two atten- dants are the day and night ; and all that is done in the day and night comes to be gained, secured, and won for him. 6. The first kindling-verse is this (earth), the second the fire, the third the wind, the fourth the air, the fifth the sky, the sixth the sun, the seventh the moon, the eighth the mind, the ninth speech, the tenth fervid devotion, and the eleventh the Brahman ; for it is these that kindle all this (universe), and by them all this (universe) is kindled, whence they are called kindling-verses. 7. Thrice he recites the first (kindling-verse) : by reciting it the first time he gains the eastern region, by the second time he gains the southern region, and by the third time he gains the upper region. 8. And thrice he recites the last(verse): by reciting it the first time he gains the western region, by the second time he gains the northern region, by the third time he gains this same (earth as a) resting-place ; 1 Saya«a seems to take the two attendants (parivesh/ri, preparers or servers-up of food) to mean the pair of fire-tongs (dhr/sh/i) : — ye pariveshawa-sadhane dh/v'sh/i tayor ahoratrabuddhiw vidhatte. 40 SATAPATHA-BRAHMAtfA. and by those (kindling-verses) he thus gains these worlds, and these regions. 9. The first libation of ghee is the sacred law, and the second the truth ; and, verily, he secures for himself law and truth, and whatsoever is to be gained by law and truth all that he now gains. 10. The first fore-offering is brilliance, the second honour, the third fame, the fourth holy lustre, the fifth food (prosperity). 11. After the first fore-offering let him utter (the anumantra//a ] ), 'May I become brilliant;' after the second, ' May I become honoured ; ' after the third, 'May I become glorious;' after the fourth, ' May I become endowed with holy lustre ;' after the fifth, 'May I become prosperous;' — and, verily, whosoever knows this becomes brilliant, and ho- noured, and glorious, and endowed with holy lustre, and prosperous. 12. Now, vSvetaketu Aru^eya2, who knew this, said once, ' To him who will thus know that glory of the fore-offerings, people will in days to come be flocking- from all sides as if wishing to see some great serpent.' 13. The first butter-portion, doubtless, is the past, and the second the future : verily, he secures for himself both the past and the future ; and whatever is to be gained by the past and the future, all that he now gains. 1 Each of the offering-formulas of the Pray^as has after it the anumantra;/a ' might is speech, might is energy, in me the in- breathing and off-breathing ; ' which, according to our paragraph (and Katy. Ill, 3, 5), is to be supplemented by these special prayers. 2 See X, 3, 4, 1, with note. XI KAAT'A, 2 AI'HYAYA, 7 BRAHMAAA, l8. 4 1 14. The cake offered to Agni is the Brahman (priesthood) ; and, verily, whosoever knows Agni's cake to be the priesthood secures for himself the priesthood ; and whatever is to be gained by the priesthood all that he now gains. 15. The low-voiced offering is the Kshatra (no- bility) ; and, verily, whosoever knows the low-voiced offering to be the nobility secures for himself the nobility ; and whatever is to be gained by the nobility all that he now gains. And inasmuch as some per- form the low-voiced offering, and others do not, therefore people speak (give information) to the noble both in a loud voice and in a low voice. 16. The second cake is the Vis (people); and, verily, whosoever knows the second cake to be the people secures for himself the people ; and what- ever is to be gained by the people all that he gains. And inasmuch as Agni's cake and the low-voiced offering come first therefore the priesthood and nobility are established upon the people. 17. The Sannayya1 is royal dignity; and, verily, whosoever knows the Sannayya to be royal dignity secures for himself royal dignity ; and whatever is to be gained by royal dignity all that he gains. And inasmuch as some pour (sweet and sour milk) to- gether2, and others do not, therefore the royal dignity both (combines) together and (keeps) asunder3. 18. The Svish/akr/t is fervid devotion ; and, verily, whosoever knows the Svish/ak;?'t to be fervid devo- 1 For this sacrificial dish of the New-moon sacrifice, prepared from fresh milk and sour curds, see part i. p. 178, note 4. 2 That is, they prepare the Sannayya. 3 That is to say, different kings either combine or keep separate from each other. 4- 5ATAIWTHA-r.RAHMA.VA. tion secures for himself fervid devotion ; and what- ever is to be gained by fervid devotion all that he now gains. 19. The fore-portion is the place (in heaven); and, verily, whosoever knows the fore-portion to be the place (in heaven) secures for himself the place (in heaven); and whatever is to be gained by the place (in heaven) all that he now gains ; and, indeed, he does not by ever so little fall from his place, for it is by ever so little that in yonder world men fall from their place ; and whosoever knows this does not fall from his place however much evil he may have done. 20. The Irt'a is faith ; and, verily, whosoever knows the Ida to be faith secures for himself faith, and whatever is to be gained by faith all that he now gains. 21. The first after-offering is the thunderbolt, the second the hail-stone, the third the (heavenly) fire- brand (meteor). 22. After the first after-offering let him utter (the anumantra«a), ' O thunderbolt, smite N. X. ! ' (naming) him whom he hates ; after the second, ' O hail-stone, smite N. N. ! ' after the third, ' O fire- brand, smite X. X. !' 23. And if such a one dies suddenly, then, indeed, it is that after-offering, the thunderbolt, that smites him ; and if he is, as it were, covered with out- flowing (blood), then it is that after-offering, the hail-stone, that smites him ; and if he is, as it were, covered with scorching, then it is that after-offering, the (heavenly) firebrand, that smites him. 24. Such is the bolt of the sacrifice : it was by that bolt, indeed, that the gods overcame the Asuras; XI KANDA, 2 ADHYAYA, 7 BRA! I MA.VA, 2J. 43 and in like manner does the Sacritlcer who knows this overcome his wicked, spiteful enemy. 25. And if the sacrifice were to end with after- offerings, then it would end with the thunderbolt, the hail-stone, and the (heavenly) firebrand : there- fore the sacrifice of the gods ends either with the L/a or with the 6amyos. 26. By the fore-offerings, indeed, the gods reached the world of heaven. The Asuras tried to get thither after them; and by the after-offerings they (the gods) drove them back : thus, when the after-offerings are performed, the Sacrificer drives back his wicked, spiteful enemy. 27. The fore-offerings, indeed, are the out-breath- ings1, and the after-offerings the off-breathings: wherefore the fore-offerings arepoured out ina forward direction2, for that is the form of the out-breathing; and the after-offerings (are poured out) in a backward direction3, for that is the form of the off-breathine. The after-offerings, indeed, are the Upasads4 of the 1 That is, the breath (out and in-breathing) of the mouth (prawa), in comparing which with the fore-offerings (prayag-a) the stress is laid on the preposition ' pra.' ■ According to Katy. Ill, 2, 18 seqq., the five praya^a libations are to be made either on the part of the fire burning the brightest, or so that each subsequent libation is poured further east of the preceding one. 3 According to Katy. Ill, 5, 10, the three anuya^a libations are to be made on the forepart, the middle, and the back (western) part of a burning log respectively. 4 For the three days' libations, called Upasada^ (homages or sieges), at the Soma-sacrifice, see part ii, p. 104 seqq. I do not quite understand the reference to the ' backward direction ' (pratyai:- apavargatvawz vopasad-dharma^, Say.) of the Upasads, unless it be that the libations are offered to Agni, Soma and Vishwu, who are compared with the point, barb and socket (?) of an arrow 44 SATAPATHA-BRAHMAJVA. Full and New-moon sacrifices, whence they are performed in a backward direction after the manner of the Upasads. 28. The Suktavaka is the completion ; and, verily, whosoever knows the Suktavaka to be the completion secures for himself the completion ; and whatever is to be gained by the completion all that he now gains : he obtains the completion of his (full) lifetime. 29. The ..Samyorvaka is the resting-place ; and, verily, whosoever knows the ^Samyuvaka to be the resting-place secures for himself a resting-place ; and whatever is to be gained by a resting-place all that he now gains : he reaches a resting-place. 30. The gods fortified the Patnisa^ya^as by a mound from behind1, and placed a couple thereon for the sake of procreation : thus when the Patni- samyagas are performed, he places a couple thereon for the sake of procreation ; for, indeed, after the procreation of the gods offspring is produced, and offspring is produced by pair after pair (of men and beasts) for him who knows this. 31. The Samish/ayat£*us is food ; and, verily, who- soever knows the Samish/aya^'us to be food secures for himself food ; and whatever is to be gained by food all that he now gains. 32. The Sacriflcer is the Year; and the Seasons officiate for him. The Agnldhra is the Spring, respectively (III, 4, 4, 14), or that in filling the spoons with ghee, the procedure is the reverse of that usually followed (III, 4, 4, 7. 8). 1 The Patnisa/wyajr'as (by which offering is made to Soma, Tvash//'/, and Agni, along with the wives of the gods) are performed on the Garhapatya fire, and hence at the back (western) part of the sacrificial ground where the Sacrificer's wife is seated. For the symbolical import of the rite see I, 9, 2, 5. XI KANDA, 2 ADHYAYA, ~ BRAHMAiVA, 33. 45 whence forest-fires take place in spring, for that is a form of Agni. The Adhvaryu is the Summer, for summer is, as it were, scorched ; and the Adh- varyu comes forth (from the sacrificial ground) like something scorched '. The Udgatr/ is the Rainy season ; whence, when it rains hard, a sound as that of a chant is produced. The Brahman is the Autumn ; whence, when the corn ripens, they say, 1 The creatures are rich in growth (brahmawvat).' The Hot;/ is the Winter, whence in winter cattle waste away, having the Vasha/ uttered over them. These, then, are the divinities that officiate for him ; and even if Aishavira^ 2 were to officiate for him, let him think in his mind of those divinities, and those deities, indeed, officiate for him. 53. Now, as to that balance, the right (south) edge of the Vedi 3. Whatever good deed man does that is inside the Vedi ; and whatever evil deed he does that is outside the Vedi. Let him therefore sit down, touching the right edge of the Vedi ; for, indeed, they place him on the balance in yonder world ; and whichever of the two will rise4 that he will follow, whether it be the good or the evil. And, verily, whosoever knows this, mounts the balance even in this world, and escapes being placed on the balance in yonder world ; for his good deed rises, and not his evil deed. 1 Viz. from his constant attendance on the sacrificial fires. * According to Sdyawa, Eshavira is the name of a Brahmawical family held in general contempt. See Weber, Ind. Stud. I, p. 228. 3 That is, the altar-ground covered with sacrificial grass, serving as a seat for the gods. * Literally, will force down (the other). On this ordeal see E. Schlagintweit, Die Gottesurtheile der Indier, Nachirage ; A. Weber, Ind. Streifen I. p. 21 ; II, p. 363. 46 satapatiia-braiima.va. Third Adiiyaya. First BrAhma2va. The Agnihotra. i. Verily, the Agnihotri cow is the speech of the Agnihotra, and her calf is its mind. Now these two, mind and speech, whilst being one and the same, are, as it were, distinct from each other : therefore they tie up the calf and its mother with one and the same rope ; and the fire 1, indeed, is faith, and the ghee truth. 2. Now, as to this (kanaka of Videha once asked Ya^avalkya, ' Knowest thou the Agni- hotra, Ya£"»avalkya ? ' — ' I know it, O king,' he said. — ' What' is it ? '— ' Milk, indeed.' 3. ' If there were no milk, wherewith wouldst thou sacrifice ? ' — ' With rice and barley.' — ' If there were no rice and barley, wherewith wouldst thou sacrifice?' — 'With what other herbs there are.' — ' If there were no other herbs, wherewith wouldst thou sacrifice?' — 'With what forest herbs there are.' — ' If there were no forest herbs, wherewith wouldst thou sacrifice?' — 'With fruit of trees.' — 'If there were no fruit of trees, wherewith wouldst thou sacrifice ?' — ' With water.' — 'If there were no water, wherewith wouldst thou sacrifice ? ' 4. He spake, ' Then, indeed, there would be nothing whatsoever here, and yet there would be offered — the truth in faith.' — ' Thou knowest the Agnihotra, Ya£";7avalkya : I give thee a hundred cows,' said 6anaka. 5. Concerning this point there are also these 1 That is, according to Sayawa, the fire, or heat, produced by the rope. Instead of ' te^a eva jraddha,' one would rather expect 'jraddhaiva te^aA' \i ka.nt'A, 3 adhyAya, i r.KAiiMA.vA. 8. 47 verses: — 'Knowing what1, docs the offerer of the Aenihotra stay away from his house ? how is his wisdom (manifested)2? how is he kept up by his fires3?' — whereby he means to say, ' How, then, is there no staying away from home on his part4 ?' 6. ' He who is the swiftest in the worlds'', that wise one is found staying- abroad : thus (is mani- fested) his wisdom, thus he is kept up by his fires ; ' — he thereby means the mind : it is owing to his mind that there is no staying away from home on his part. 7. ' When, having gone far away, he heedeth not there his duty, wherein is that offering of his offered; (and wherein) do they, at his house, perform the offering of the progress?' — that is to say, — 'When, having gone far away, he there heeds not his duty, wherein does that offering of his come to be offered ? ' 8. 'He who waketh in the worlds and sustaineth all beings, in him that offering of his is offered, (and in him) do they, at his house, perform the offering 1 That is, according to Sayana. — What form of Agnihotra does he recognise, when he goes to stay abroad ? 2 That is, — How does he show his knowledge of the sacred obligation that one ought to perform the Agnihotra regularly twice a day for life ? 3 That is to say, How is the continuity in the constant attendant e to his sacred fires kept up by him ? 4 Literally, ' How is non-staying abroad (brought about) ? ' that is to say, — How, though having to stay abroad, does he ensure the spiritual benefits of remaining at home? or, as Sayana puts it, How is the fault of staying abroad, avoided? — asya pravasato ya^ama- nasya anapaproshitam pravasadoshabhavaA. 6 Or, among (or in) beings. Saya«a supplies ' ya^amana^ ' to ' yo ^avish/^a^.' 48 SA TAPATHA-BKAIIMAA'A. of the progress ; ' — he thereby means the breath ; whence they say, ' The Agnihotra is breath.' Second Bra i i majva. i. Verily, whosoever knows the six pairs in the Agnihotra, lias offspring born to him by pair after pair, by all generations. The Sacrificer and his wife — this is one pair : through it his Agnihotra would be possessed of a wife, — '"May I obtain this pair!' he thinks '. The calf and the Agnihotra-cow — this is another pair : through it his Agnihotra- cow would become possessed of a male calf, — ' May I obtain this pair!' he thinks. The pot and the coals — this is another pair ; the offering-spoon and the dipping-spoon — this is another pair ; the Ahava- niya fire and the log — this is another pair; the libation and the Svaha-call — this is another pair: these, doubtless, are the six pairs in the Agnihotra ; and he who thus knows them, has offspring born to him by pair after pair, by all generations. Third Braiimaaw. i. The Brahman delivered the creatures over to Death, the Brahmaiarin (religious student) alone it did not deliver over to him. He (Death) said, ' Let me have a share in this one also.' — ' Only the night on which he shall not bring his2 fire-wood/ said (the Brahman). On whatever night, therefore, the Brahma/arin does not bring fire-wood, that 1 Or, perhaps, it (the Agnihotra) thinks. 2 Prof. Delbrilck, Altind. Syntax, p. 260, doubtless rightly takes the middle form (aharatai) here to imply ' for his own self,' i. e. for his own protection from death. XI KA.VDA, 3 ADHVAVA, 3 BRAHMA.VA, 5. 49 (night) he passes1 cutting it oft" from his own life: therefore the Brahmaiarin should bring fire-wood, lest he should pass (his nights) cutting off (as much) from his life. 2. He who enters on a Brahma/arin's life, indeed, enters on a long sacrificial session : the log he puts on the fire in entering thereon is the opening (offer- ing), and that which (he puts on the fire) when he is about to bathe - is the concluding (offering) ; and what (logs) there are between these, are just his (logs) of the sacrificial session. When a Brahma/^a enters on a Brahma/'arin's life — 3. He enters beings in four parts : with one fourth part (he enters) the fire, with another part death, with another part his religious teacher ; and his fourth part remains in his own self. 4. Now, when he brings a log for the fire, he redeems that fourth part of his which is in the fire ; and having cleansed 3 it, he takes it to his own self, and it enters him. 5. And when, having made himself poor, as it were, and become devoid of shame, he begs alms, then he redeems that part of his which is in death ; 1 Or, perhaps better, — that (night) he keeps cutting off from his life. — in which case the verb 'vas' would be construed with the gerund in much the same way as 'stha' commonly is. This construction would suit even better the second passage (without the object ' tarn ') at the end of the paragraph. In any case we have to understand that, during every night passed with his teacher without his having brought fire-wood, he cuts off a night, or day, from (the latter end of) his life. Cf. Delbruck, Altind. Syntax, pp. 260, 334, 405. 2 That is, prior to his leaving the house of his teacher and returning to his own family. s Sawsk/'/tva = utk/7sh/aw k/'/tva, Saya«a. [44] E 50 SATAPATHA-BRAHMAiVA. and, having cleansed it, he takes it to himself, and it enters him. 6. And when he does the teacher's bidding, and when he does any work for the teacher, he redeems that part of his which is in the teacher ; and, having cleansed it, he takes it to himself, and it enters him. 7, Let him not beg alms after he has bathed (at the end of his studentship), for by bathing he drives off beggary, and drives off hunger- from his kinsmen and his deceased ancestors, ' Let him who knows this beg alms only from her in whom he has the greatest confidence Y they say, ' for that makes for heaven.' And should he find no other woman from whom alms could be begged, he may even beg from his own teacher's wife, and thereafter from his own mother 2. The seventh (night) should not pass by for him without begferinof : him who knows this and practises this all the Vedas enter ; for, verily, even as the fire shines when kindled, so does he, after bathing, shine, who, knowing this, lives a Brahma- /■arin's life. Fourth AdhyAya. First Braiimajva. A I. Now Uddalaka Aru;/i:! was driving about4, as a chosen (offering-priest), amongst the people of 1 That is, from whom he is perfectly sure of getting something. i#a, however, takes it in the sense of ' from whom he feels sure he will get most,' — Sa brahmaHri yasyd eva bhikshitiya^ striya^ sakarad bhtiyishMam bahutaram annam labhyata iti .rlagheta tarn bhikshetety ;ihu//, Say. That is, after leaving his teacher's house and returning home. 1 For another version of this legend see Gopatha-Brahmawa I, 3, 6. See also Prof. Geldner's translation in Pischel and G.'s Vedische Studien II, p. 185. 4 Prof. Geldner takes ' dhavayaw /akara ' in a causal sense XI KANDA, 4 ADI1VAVA, I HRAIIMAA'A, 3. 5 I the northern country. By him a srold coin was offered ; for in the time of our forefathers a prize used to be offered by chosen (priests) when driving about, for the sake of calling out the timid l to a disputation. Fear then seized the Brahmaz/as of the northern people : — 2. 'This fellow is a Kurupa#>fc&la Brahman, and son of a Brahman — let us take care lest he should deprive us of our domain : come, let us challenge him to a disputation on spiritual matters.' — 'With whom for our champion?' — 'With Svai- dayana.' Svaidayana, to wit, was -Saunaka. 3. They said. ' Svaidayana, with thee as our champion we will fight this fellow.' He said, ' Well, then, stay ye here quietly : I will just make his acquaintance2.' He went up to him, and when he had come up, he (Uddalaka) greeted him saying, ' er verursachte eincn Anflauf (he caused people to crowd together, or to come to him in crowds). Saya«a, however, takes it in the same sense as we have done, — artvh/yaya vriia/i sann udagdcsun ^agama. The Gopatha-Br., further on, has the remark ' sa vai gotamasya putra urdhvaw vrz'to*dhavit' (!). 1 It is by no means certain whether the interpretation of the paragraph as here adapted is the right one. Prof. Geldner takes it thus, — ' He (Udd.) had taken a gold piece with him ; for in times of old the chosen (priests) who caused a crowd to gather round them, used to take a single gold piece with them with a view to their proposing a riddle (or problem) whenever they were afraid.' The Gopatha-Br. has a different reading, which is likewise far from clear : — tasya ha nishka upahito babhuva, upavadad bibhyato yo ma brahmawo * nu/'ana upavadishyati tasma etam pradasyam- iti ; — by him a gold coin was offered (? by him a gold plate had been put on, i. e. was worn round the neck) being afraid of obloquy (?) : 'I shall give this to any learned Brahman who will speak up against me,' thus (he thought). 2 Or, 1*11 just find out what kind of man he is. E 2 52 5ATAPATIIA-BRAHMA.VA. ' Svaidayana!' — 'Halloo, son of Gautama!' replied the other, and straightway began to question him. 4. 'He alone, O son of Gautama, may drive about amongst people as chosen (offering-priest), who knows in the Full and New-moon sacrifices eight butter-portions (offered) previously, five por- tions of sacrificial food in the middle, six (portions) of Pra^apati, and eight butter-portions (offered) subsequently. 5. 'He alone, O son of Gautama, may drive about amongst people as chosen (priest), who knows from the Full and New-moon sacrifices * whereby it is that creatures here are born toothless, whereby they (the teeth) grow with them, whereby they decay with them, whereby they come to remain permanently with them ; whereby, in the last stage of life, they all decay again with them ; whereby the lower ones grow first, then the upper ones ; whereby the lower ones are smaller, and the upper ones broader ; whereby the incisors are larger, and whereby the molars are of equal size. 6. 'He alone, O son of Gautama, may drive about amongst people as chosen (priest), who knows from the Full and New-moon sacrifices, whereby creatures here are born with hair ; whereby, for the second time, as it were, the hair of the beard and the arm-pits and other parts of the body-' grow on them ; whereby it is on the head that one first 1 Literally, who knows that (element) in the Full and New-moon sacrifices whereby . . . The word ' durbirm&ni ' is of doubtful meaning, the etymology proposed by Saya/za having little claim to being seriously considered. In the St. Petersb. Diet, the meaning ' bristly ' is assigned to it, as applied to the hair of the beard. XI KANDA, 4 ADHYAYA, I BRAHMAJVA, 9. 53 becomes grey, and then, again, in the last stage of life, one becomes grey all over. 7. ' He alone, O son of Gautama, may drive about amongst people as chosen (priest), who knows from the Full and New-moon sacrifices whereby the seed of the boy is not productive, whereby in his middle age it is productive, and whereby again in his last stage of life it is not productive ; — 8. ' And he who knows the golden, brilliant- winged Gayatri who bears the Sacrificer to the heavenly world.' Then he (Uddalaka) gave up to him the gold coin, saying, ' Thou art learned, Svaidayana ; and, verily, gold is given unto him who knows gold ; ' and he (Svaidayana), having concealed it \ went away. They asked him, ' How did that son of Gautama behave ? ' 9. He said, ' Even as a Brahman, and the son of a Brahman : the head would fly off of whosoever should (dare to) challenge him to a disputation -.' They then went away in all directions. He (t'ddalaka) then came back to him, with fire-wood 1 Saya//a takes ' upaguhya ' in the sense of ' having embraced (him),' that being the meaning the verb has in classical Sanskrit ; — ta;« Svaidayanam upaguhya alihgya Uddalakas tasmat sthanan nufokrama nishkrantavan. The Gopatha-Br. has ' tad upayamya ' (having taken it) instead. Svaidayana evidently did not wish the other Brahmans to know that he had had the better of the Kurnpa;7/ala. 2 ? Or, to catechize him ; Brahma svayaw vedadya// brahmaputro brahmish/zfosya Gotamasya putra ity etad yathav/v'ttam eva, api tu ya^ purusha enara Uddalakam upavalheta pradlmnaw sreshfftyam (? sveshf/ia.///) kuryat — varha valha pradhanya iti dhatu// — asya purushasya murdha vipatet, alpa^v/anasya adhikyena viparyayagra- hawat tannimitta-^ira/zpatanam bhavatity artha/*, Say.-- Prof. Geld- ner translates, — ' He must rack his brains (muss sich den Kopf zerbrechen) who wants to outdo him in questions (iiberfragen).' 54 SATAPATIIA-BRAIIMAiVA. in his hand1, and said, 'I want to become thy pupil.'- -' What wouldst thou study?' — 'Even those questions which thou didst ask me — explain them to me!' He said, 'I will tell them to thee even without thy becoming my pupil.' 10. And he then spoke thus to him : — The two libations of ghee, the five fore-offerings, and, eighth, Agni's butter-portion — these are the eight butter- portions (offered) previously. Soma's butter-portion, being the first of the portions of sacrificial food — for Soma is sacrificial food, — Agni's cake, Agni- Soma's low-voiced offering, Agni-Soma's cake, and (the offering to) Agni Svish/akrzt — these are the five portions of sacrificial food in the middle. 11. The fore-portion, the Ida., what he hands to the Agnidh 2, the Brahman's portion, the Sacrificer's portion, and the Anvaharya (mess of rice) — these are the six (portions) of Pra^apati. The three after-offerings, the four Patnisa^ya^as, and, eighth, the Samish/aya^us — these are the eight butter- portions (offered) subsequently. 12. And inasmuch as the fore-offerino-s are with- O out invitatory formulas11, therefore creatures are born here without teeth ; and inasmuch as the chief oblations have invitatory formulas, therefore they (the teeth) grow in them ; and inasmuch as the after-offerings are without invitatory formulas, there- fore they (the teeth) decay in them; and inasmuch as the Patnisawya^as have invitatory formulas, 1 That is, as a pupil (brahmaHrin) would to his teacher. 2 Viz. the ' shaafovatta,' or share consisting of six 'cuttings,' for which see I, 8, 1,41 with note. 8 With these oblations there is no puro*nuvakya, but only 1 y"i;r)a. or offering-formula. XI KAXDA, 4 ADHYAYA, I BRAHMAiVA, 1 4. 55 therefore they (the teeth) come to remain perma- nently with them ; and inasmuch as the Samish/a- ya;7"us is without invitatory formula, therefore they all decay again in the last stage of life. 13. And inasmuch as, after uttering the invitatory formula, he offers with the offering-formula, there- fore the lower (teeth) grow first, then the upper ones ; and inasmuch as, after uttering a gayatri verse as invitatory formula, he offers with a trish/ubh verse \ therefore the lower (teeth) are smaller, and the upper ones broader ; and inasmuch as he pours out the two libations of ghee in a forward direction -, therefore the incisors are larger ; and inasmuch as the two sawya^yas3 are in the same metre, therefore the molars are of equal size. 14. And inasmuch as he spreads a cover of sacri- ficial grass (on the Vcdi), therefore creatures here are born with hair ; and inasmuch as he for the second time, as it were, spreads the Prastara-bunch *, therefore, for the second time, as it were, the hair of the beard and the arm-pits, and other parts of the bod)' grow ; and inasmuch as at first he only throws the Prastara-bunch after (the oblations into the fire), therefore it is on the head that one first becomes grey ; and inasmuch as he then throws after it all the sacrificial grass of the altar-ground, therefore, 1 Whilst the gayatri verse consists of 3 x 8 syllables, the trish/ubh has 4x11 syllables. 2 That is, pouring the second into the fire at a place immediately to the front, or eastward, of the first. 3 That is, the invitatory and offering-formulas used for the oblation to Agni Svish/akm ; see part i, p. 307, note 1. 4 For this bunch taken from the sacrificial grass before it is spread on the altar-ground, and symbolically representing the Sacri- ficer, see I, 3, 3, 4 seqq. ; and part i, p. 84, note 2. 56 DATAPATH A-BRAHMAiVA. in the last stage of life, one again becomes grey all over. 1 5. And inasmuch as the fore-offerings have ghee for their offering-material, a boy's seed is not pro- ductive, but is like water, for ghee is like water ; and inasmuch as, in the middle of the sacrifice, they sacrifice with sour curds * and with cake, therefore it is productive in his middle stage of life, for thick-flowing, as it were, is (that- havis), and thick- flowing, as it were, is seed ; and inasmuch as the after-offerings have ghee for their offering-material, it again is not productive in his last stage of life, and is like water, for ghee, indeed, is like water. 16. The Vedi (altar-ground), doubtless, is the Gayatri : the eight butter-portions (offered) pre- viously are her right wing, and the eight butter- portions (offered) subsequently are her left wing : that same golden, brilliant-winged Gayatri, indeed, bears the Sacrificer who knows this to the heavenly world. Second BrAhmajva. 1. Now, then, as to the taking up of the two offering-spoons 2. Now, in this respect, some people, 1 That is, at the New-moon sacrifice, with the Sannayya, or mixture of sour curds with sweet boiled milk. The ' iti ' after ' puroaftjena' is taken by Saya«a in the sense of '/'a' ; and though this cannot be accepted, it is not very easy to see what force it can have here. At the time when the sacrificial food (havis) is to be placed on the Vedi, the two offering-spoons, /nihil and upabhr/'t, are filled with ghee, and then placed, the former on the Prastara-bunch (lying on the Vedi) with the bowl towards the east, and the latter nortli of it on the grass-cover of the Vedi ; a third spoon, the dhruva, being again placed north of the upabhrz't. The first libation of ghee (aghara) is made from the dipping-spoon (sruva) ; but when about XI KA.v/A. 4 ADHYAYA, 2 BRAHMAJVA, 3. 57 thinking themselves clever, take up the (^uhii) with the right, and the upabh/v't with the left (hand) ; but let him not do so; for if, in that case, an)- one were to say of him, ' Surely, this Adhvaryu has made the Sacrificer's spiteful enemy equal to him, and able to cope with him,' then that would indeed be likely to come to pass. 2. Let him rather do it in this way ; — having taken the^uhu with both hands, let him lay it down on the upabhr/t ; there is no question about this : it is good for (securing) cattle and life. Let him take them up without clinking them together, — were he to let them clink together, insecurity of property would befall the Sacrificer : let him, therefore, take them up without clinking them together. 3. Now as to the stepping past (the Vedi). By a thunderbolt, indeed, one Adhvaryu scatters the Sacrificer's cattle, and by a thunderbolt another drives them together for him. Now that Adhvaryu, doubtless, scatters the Sacrificer's cattle by a thunder- bolt, who steps past with his right (foot) l when he is to make the second libation, as also prior to each of the two butter- portions, to the first of the five fore-offerings, as well as before each of the chief offerings (when, however, portions of the respective sacrificial dishes are added to the ghee in the £"uhfi), the Adhvaryu takes up the two spoons in the manner mentioned, viz. holding them together with both hands so as to be parallel to each other, the bowl of the^nhu being just above that of the upabhr/t without touch- ing it. While thus holding them he goes forward to the Ahavaniya. and, after the other necessary rites, pours the oblation from the^uhii. over the spout of the upabhr/t, into the fire. At the fourth fore- offering the ghee contained in the upabhr/t is for the first time made use of, half of it being poured into the ^uhu for the last two fore-offerings, whilst the remainder is used for the after-offerings. 1 When the Adhvaryu betakes himself from his place behind the Vedi (on which the sacrificial material is laid out) to the Ahavaniya 5$ SATArATIIA-r.RAIIMAA'A. A about to call (on the Agnidhra) for the -Srausha/, and with his left (foot) when he has called for the iSrau- sha/ ; and that (other) one drives them together for him who steps past with his left (foot) when he is about to call for the -SYausha/, and with his right (foot) when he has called for the .Srausha/ ; for he does indeed drive them together for him. 4. Now as to the holding (of the spoons). In this respect, some people, thinking -themselves clever, hold the two spoons whilst stretching forward both arms ; but let him not do so, for if, in that case, any one were to say of him, 'Surely, this Sacrificer has made two spears of his arms : he will become a spear-holder,' then that would indeed be likely to come to pass. But that (navel is the channel of the) central breathing : let him therefore hold (the spoon) by lowering them J to that (breathing). 5. Now as to calling for the .Srausha/ 2 : there are six (modes of) calling for the .Srausha/, — the de- scending, the level, the ascending, the feeble, the outward-tending", and the inward-tending. 6. Now the descending mode, indeed, it is when he begins in a high tone and concludes in a low tone : whoever should wish that any one 3 should be poorer, in order to perform an offering, he is to proceed in such a way as constantly to keep his left foot before the right one; whilst in returning to his place he keeps the right foot before the left. Of the two ways of procedure mentioned in the paragraph, the second way is thus the right one. 1 Whilst the Adliv.iryu is standing by the side of the Ahavaniya, . to make the offering, he holds the spoons to his navel till the moment when he has to pour the oblation into the tire. 2 The Adhvaryu's call is ' om jravaya' (make him hear!) where- upon the Agnidhra responds 'astu jrausha/' (yea, may he hear!). 8 Viz. any one for whom he (the Adhvaryu) performs a sacrifice, XI KA.V7)A, 4 ADHYAYA, 2 BRA! IMA.YA, II. 59 let him begin for him in a high tone and conclude in a low tone ; and he will thereby become poorer. 7. And the level one, indeed, it is when he concludes in the same tone in which he has begun : whoever should wish that any one should be neither more prosperous nor poorer, let him conclude for him in the same tone in which he has begun ; and he will thereby become neither more prosperous nor poorer. 8. And the ascending- one, indeed, it is when he begins in a low tone and concludes in a high tone : whoever should wish that any one should be more prosperous, let him begin for him in a low tone and conclude in a high tone ; and he will thereby become more prosperous. 9. And the feeble one, indeed, it is when he calls for the •Srausha/ in a thin, long-drawn, toneless way : if. in that case, any one were to say of him, ' Surely, this Aclhvaryu has made the Sacrificer feeble, and submissive to his spiteful enemy,' then that would indeed be likely to come to pass. 10. And the outward-tending (bahi/^ri) one, indeed, it is when he opens his lips wide and utters his call at a high, toneless pitch : tone being pros- perity, he thereby puts prosperity (jti) outside (bah is) himself, and becomes hungry (poor). 11. And the inward-tending (anta/Wri) one, indeed, it is when he closes his lips, and utters his call at a loud, toneful pitch : tone being pros- perity, he thereby puts prosperity (sri) inside (anta//) himself, and becomes an eater of food (rich). in case he (the priest) thinks he has not been treated liberally enough by his patron, or for some other reason. 60 satapatha-brahmaya. 12. Having kept back (the tone) deep in the breast, as it were, let him (keep up the middle pitch of) the Br/hat (saman) in both (words 'o/« sravaya'), and finally leave off at a high pitch ; there is no ques- tion about this : it is good for (securing) cattle and life. 13. Now as to the oblation. In this respect, some people, thinking themselves clever, having turned down the spoon eastwards, and poured out the oblation, turn it round and- place it over the upabhr/t. But let him not do this ; for if, in that case, any one were to say of him, ' Surely, this Adhvaryu has made the Sacrificer dependent on, and submissive to, his spiteful enemy,' then that would indeed be likely to come to pass. 14. And some, having turned down the spoon sideways, and poured out the oblation, turn it round and place it over the upabhr/t. But let him not do so ; for if, in that case, any one were to say of him, ' Surely, this Advaryu has stopped the obla- tions by (following) the wrong way, he (the Sacrificer) will either be shattered, or become worm-eaten,' then that would indeed be likely to come to pass. 15. Let him rather do it in this way: — having turned down the spoon eastwards, and poured out the oblation, let him carry it up in the same way and place it over the upabhr/t ; — there is no question about this : it is good for (securing) cattle and life. 16. One Adhvaryu, indeed, burns the oblations, and another satisfies the oblations ; and that Adh- varyu, assuredly, burns the oblations who, having offered ghee, offers portions (of sacrificial dishes) : indeed, it is with reference to him that an invisible voice has said, ' Surely, this Adhvaryu burns the oblations.' And he, indeed, satisfies them who XI KANDA, 4 ADIIYAYA, 2 l'.UA 1 IM AiVA, 20. 6l having offered ghee, offers sacrificial portions, and finally again offers ghee thereon : such a one certainly satisfies them ; and, these (oblations) having been satisfied, the gods fill gold cups (for him) l. 17. Concerning this, Ya;'v7avalkya said -, ' When, after making an underlayer (of ghee), and cutting portions (from the sacrificial dish), he bastes them (with ghee), then, indeed, he satisfies them ; and, they being satisfied, the gods fill (for him) gold cups V Now .Saulvayana was Adhvaryu to those who had Ayasthuwa4 for their Gr/hapati '. 18. He said, ' Surely, this sacrificial session is supplied with lean cattle and scanty ghee ; and yet this one, forsooth, thinks himself a Grzhapati ! ' 19. He (Ayasthuwa) said, 'Adhvaryu, thou hast insulted us ; and there now are those two spoons which, for a whole year, thou hast not been able to take up (in the proper manner) : if I were to instruct thee in (the use of) them, thou wouldst become multiplied in offspring and cattle, and wouldst lead (the Sacrificer) to heaven.' 20. He said, ' Let me become thy pupil." He answered, ' Even now, indeed, art thou worthy (of being instructed), who hast been our Adhvaryu for a year : I will teach thee this even without thy 1 Tasa/w sawtrzptanam ahutindw bhoktaro deva/; prita/j santo hirawniayan hirawyavikarawj- tamasan ya^amanaya datum vena purayante, Say. 2 Cf. I, 7, 2, 7-10; and part i, p. 192, note 1, where the procedure is explained. 3 One would expect an ' iti ' here. 4 According to Sayawa, Ayasthuwa is the name of a Rishi. 5 Literally, ' house-lord ' or householder — the title of the Sacrificer at sacrificial sessions. 62 SATAPATHA-BRAHMANA.. becoming my pupil.' And so, indeed, he taught him that taking up of the two spoons as we have here explained it : hence one ought only to make one who knows this his Adhvaryu, and not one who does not know it. Third Braiimaa'A. The Mitrayinda Sacrifice. 1. Pra^apati was becoming heated (by fervid devotion), whilst creating living beings I. From him, worn out and heated, Sri (Fortune and Beauty) came forth. She stood there resplendent, shining, and trembling '-. The gfods. beholding her thus resplendent, shining, and trembling, set their minds upon her. 2. They said to Pra^apati, ' Let us kill her and take (all) this from her.' He said, ' Surely, that Sri is a woman, and people do not kill a woman, but rather take (anything) from her (leaving her) alive.' 3. Agni then took her food, Soma her royal power, Varu^a her universal sovereignty, Mitra her noble rank, Indra her power, Brzhaspati her holy lustre, Savitrz her dominion, Piishan her wealth, Sarasvati her prosperity, and Tvash/r/ her beautiful forms. 4. She said to Pra^apati, ' Surely, they have taken (all) this from me!' He said, 'Do thou ask it back from them by sacrifice ! ' 1 That is, gods, men, &c, Say. 2 Sayawa apparently takes ' Iclayanti ' in the sense of 'all- embracing' (from liyate, to nestle against), — dipyamana. avayavai/; .robhamana bhra^arnanS saivaw £agat svate^asa praka.rayanti svakiyena te^a/zpuw^ena sarvam ajlishyanti atish/^at sthitavati. XI kXnDA, 4 ADHYAYA, 3 l'.RAl IMA.VA, IO. 63 5. She perceived this offering with ten sacrificial dishes— a cake on eight potsherds for Agni, a pap for Soma, a cake on ten potsherds for Varu//a, a pap for Mitra, a cake on eleven potsherds for Indra, a pap for B/v'haspati, a cake on twelve or eight potsherds for Sa vitro", a pap for Pushan, a pap for Sarasvati, and a cake on ten potsherds for Tvash///. 6. She invited them by means of this invitatory formula, — ' May Agni, Soma, Varuwa, Mitra, Indra. B; /haspati, and the thousandfold- bestowing Savit/'/, — May Pushan, for our Sacrifices, unite us with cattle, Sarasvati with favour, Tvash//'/ with beautiful forms ! ' They accordingly made their appearance again. 7. By this offering-formula she then approached them in inverted order (beginning) from the last : — 'May Tvash//'/ grant me forms, and the bountiful Sarasvati, and Pushan good fortune, and may Savitz'/ bestow gifts on me, and Indra power, and Mitra noble rank, and Vani//a, and Soma and Agni!' They were ready to restore them to her. 8. She perceived these additional oblations : — 'May Agni, the food-eater, the food-lord, bestow food upon me at this sacrifice, svaha!' Agni, taking the oblation, departed and restored her food to her. 9. 'May Soma, the king, the lord of kings, bestow royal power upon me at this sacrifice, svaha!' Soma, taking the oblation, departed and restored her royal power to her. 10. ' May Varuwa, the universal sovereign, the lord of universal sovereigns, bestow uni- versal sovereignty upon me at this sacrifice, 64 DATAPATH A-BRAHMAArA. svaha!' VariiAta, taking the oblation, departed and restored her universal sovereignty to her. ii. 'May Mitra, the Kshatra (nobility), the lord of the Kshatra, bestow noble rank upon me at this sacrifice, svaha!' Mitra, taking the oblation, departed and restored her noble rank to her. 12. 'May Indra, the power, the lord of power, bestow power upon me at this sacri- fice, svaha ! ' Indra, taking the oblation, departed and restored her power to her. 13. 'May Br/haspati, the Brahman (priest- hood), the lord of the Brahman, bestow holy lustre upon me at this sacrifice, svaha!' Brz'haspati, taking the oblation, departed and re- stored her holy lustre to her. 14. 'May Savitr/, the kingdom, the lord of the kingdom, bestow the kingdom upon me at this sacrifice, svaha !' Savitrz, taking the oblation, departed and restored her kingdom to her. 15. 'May Pushan, wealth, the lord of wealth, bestow wealth upon me at this sacrifice, svaha!' Pushan, taking the oblation, departed and restored her wealth to her. 16. 'May Sarasvati, prosperity1, the lord of prosperity, bestow prosperity upon me at this sacrifice, svaha!' Sarasvati, taking the oblation, departed and restored her prosperity to her. 17. 'May Tvash/r/, the fashioner of forms, 1 I read ' push/i/v ' instead of ' push/im.' Sayawa takes it thus, — whatever prosperity Sarasvatt, the lord of prosperity, took from me, may he bestow that prosperity upon me ! XI KA.WDA, 4 ADIIYAYA, 3 BRAIIMA.VA, 1 9. 65 the lord of forms, bestow cattle with form1 upon me at this sacrifice, svaha!' Tvash/V/, taking the oblation, departed and restored her cattle with (beautiful) form to her. 18. These, then, are ten deities, ten sacrificial dishes, ten offerings, ten presents to priests, — the Vira^ consists of decad after decad (of syllables), and the Yira£" (shining one) is Sri (beauty, pros- perity) : he thus establishes (the Sacrificer) in the Yira^, in prosperity and food. 19. For this (sacrifice) there are fifteen kindling- verses2: he offers to the deities in a low voice3. There are five fore-offerings, three after-offerings, and one Samish/aya^us. The (formulas of the) two butter-portions contain the word 'affluence': — (i^/g-veda S. I, i, 3), 'Through Agni may he obtain wealth and affluence day by day, famous and abounding in heroes;' — (/v/g-veda S. I, 91, 12), 'An increaser of the house, a remover of trouble, a procurer of wealth, an augmenter of affluence, a kind friend be thou unto us, O Soma!' The two formulas of the Svish/akrz't contain the word 'thousand': — (i^/g-veda S. Ill, 13, 7), ' Grant thou unto us wealth, a thousandfold, with offspring and affluence, and glorious manhood, O Agni, most excellent and never 1 Sayawa supplies ' virish/an,' — cattle endowed with form. ■ That is, the ordinary number of samidhenls at an ish/i, viz. eleven verses, the first and last of which are recited three times each. See part i, p. 102, note 1 ; p. 112, note 1. That is, the formulas — with the exception of the final ' om ' of the invitatory formulas, and the introduction ' ye ya^amahe ' and the final 'vausha/' of the offering-formulas — are pronounced in a low voice. [44] F 66 SATAPATIIA-BRAHMA^A. failing!' — (AYg-veda S. Ill, 13, 6), 'Favour thou our prayer, as the best invoker of the gods for our hymns: blaze up auspiciously for us. wind-fanned. O Agni, the dispenser of a thousand bounties!' 20. Now, indeed, it was Go tain a Rahugawa who discovered this (sacrifice). It went away to kanaka of V id eh a, and he searched for it in the Brahmawas versed in the Ahgas1 (limbs of the Veda), and found it in Ya^wavalkya. He said, 'A thousand we give thee, O Ya^avalkya, in whom we have found that Mitravinda." He finds (vind) Mitra, and his is the kingdom, he conquers recur- ring death 2 and gains all life, whosoever, knowing this, performs this sacrifice ; or whosoever thus knows it. Fourth Braiimajva. 1. Now, as to the successful issue of the sacrificial food. Now, indeed, there are six doors to the Brahman'5, — to wit, fire, wind, the waters, the moon, lightning, and the sun. 2. He who offers with slightly burnt sacrificial food, enters through the fire-door4 of the Brahman ; 1 That is. the Vedarigas, i.e. the limbs, or supplementary sciences, of the Veda. 2 That is to say, his approaching death will deliver him once for all from mundane existence and its constantly repeated round of birth and death. 3 That is, of the (impersonal) world-spirit. 4 In the text the two words arc not < ompounded, but stand in apposition to eai h other (with the fire as the door ofB.), with, how- ever, much the same force as a compound word. Cf. XII, 2, 1, 2 gadham (eva) pratish/M (a foothold consisting of a ford), and ib. 9 gadha-pratishMa, ' ford-foothold.' XI KANDA, 4 AHIIVAVA, 4 I'.RAI IM AVA, 8. 67 and, by entering through the tire-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 3. And he who offers with sacrificial food that has fallen (on the ground) enters through the wind- door of the Brahman ; and, by entering through the wind-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 4. And he who offers with uncooked sacrificial food, enters through the water-door of the Brahman ; and, by entering through the water-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 5. And he who offers with slightly browned sacrificial food, enters through the moon-door of the Brahman, and, by entering through the moon- door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 6. And he who offers with browned sacrificial food, enters through the lightning-door of the Brahman, and, by entering through the lightning- door of the Brahman, he wins his union with, and participation in the world of, the Brahman. 7. And he who offers with well-cooked sacrificial food, enters through the sun-door of the Brahman ; and, by entering through the sun-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. This, then, is the successful issue of the sacrificial food, and, verily, whosoever thus knows this to be the successful issue of the sacrificial food, by him offering is made with wholly successful sacrificial food. S. Then, as to the successful issue of the sacrifice. Now, whatever part of the sacrifice is incomplete f 2 6S satapatha-brAhmaya. (nyima) that part of it is productive for him1; and what is redundant in it that is favourable to cattle ; and what is broken (disconnected) 2 in it that makes for prosperity ; and what is perfect in it that is conducive to heaven. 9. And if he think, 'There has been that which was incomplete in my sacrifice,' let him believe, ' That is productive for me : I shall have offspring produced (in men and cattle).' 10. And if he think, 'There has been that which was redundant in my sacrifice,' let him believe, 1 That is favourable to cattle for me : I shall become possessed of cattle.' 1 1 . And if he think, ' There has been that which was disconnected in my sacrifice,' let him believe, ' That makes for my prosperity: Prosperity, surrounded by splendour, fame and holy lustre, will accrue to me.' 12. And if he think, ' There has been that which was perfect in my sacrifice,' let him believe, ' That is conducive to heaven for me : I shall become one of those in the heavenly world.' This then is the successful issue of the sacrifice ; and, verily, who- soever thus knows this to be the successful issue of the sacrifice, by him offering is made by a wholly successful sacrifice. Fifth AdhyAya. First BrAhmava. 1. The nymph Urva^i loved Pururavas3, the son of Ida. When she wedded him, she said, 1 See XI, 1, 2, 4; — tad asya ya^-v/asya pra^ananam pra^otpatti- sadhanam. 2 Sayawa's explanation of the term ' sawkasuka ' (? broken, affected with gaps) is not available owing to an omission in the MS. Ind. Off. 1071. 3 King Pururavas, of the lunar race of kings, is considered the xi kUnda, 5 adhyAya, i brAhmajva, 4. 69 ' Thrice a clay shalt thou embrace ! me ; but do not lie with me against my will 2, and let me not see thee naked, for such is the way to behave to us women.' 2. She then dwelt with him a long time, and was even with child of him, so long did she dwell with him. Then the Gandharvas 3 said to one another, ' For a long time, indeed, has this Urvail dwelt among men : devise ye some means how she may come back to us.' Now, a ewe with two lambs was tied to her couch : the Gandharvas then carried off one of the lambs. ;. ' Alas,' ' she cried, ' they are taking away my darling4, as if I were where there is no hero and no man ! ' They carried off the second, and she spake in the selfsame manner. 4. He then thought within himself, ' How can that be (a place) without a hero and without a man where I am ? ' And naked, as he was, he sprang son of Budha (the planet Mercury, and son of Soma). On this myth (based on the hymn .AVg-veda S. X, 95) see Prof. Max Miiller, Oxford Essays (1856), p. 61 seqq. ; (reprinted in Chips from a German Workshop, II, p. 102 seqq.); A. Kuhn, Herabkunft des Feuers und desGottertranks, p. 81 seqq. (2nd ed. p. 73 seqq.); Weber, Ind. Streifen I, p. 16 seqq.; K. F. Geldner, in Pischel and Geldner's Vedische Studien I, p. 244 seqq.; cf. H. Olden- berg, Religion des Veda, p. 253. 1 Vaitasena dam/ena hatad, — vaitaso dauda./i puz/ivya/T^anasya nama ; ukiam hi Yaskena, .repo vaitasa iti puwspra^-ananasyeti (Xir. Ill, 21), Say. 2 Akamaw kamarahita/w suratabhilasharahita/// £a mam ma sma nipadyasai nigr/hya maw prapnuya^, Say. 3 The Gandharvas are the natural companions and mates of the Apsaras, or nymphs. 4 Literally, ' my son,' — madiya/w putratvena svikr/tam ura«a- dvayam, Say. 70 SATAPATHA-BRAHMAArA. up after them : too long he deemed it that he should put on his garment. Then the Gandharvas produced a flash of lightning, and she beheld him naked even as by daylight. Then, indeed, she vanished: 'Here I am back/ he said, and lo ! she had vanished '. Wailing with sorrow he wandered all over Kurukshetra. Now there is a lotus-lake there, called Anyata^plaksha : He walked along its bank ; and there nymphs were- swimming about in the shape of swans -. 5. And she (Urva^i), recognising him, said, ' This is the man with whom I have dwelt.' They then said, ' Let us appear to him ! ' — ' So be it ! ' she replied ; and they appeared to him s. 6. He then recognised her and implored her (/?/g-veda X, 95, 1), 'Oh, my wife, stay thou, cruel in mind4: let us now exchange words! Untold, these secrets of ours will not bring us joy in days to 1 Cf. C. Gaedicke, Der Accusativ im Veda (1880), p. 211. Previous translators had assigned the words 'punar emi ' (I come back) to Urvari; and in view of the corresponding passage in paragraph 13, the new interpretation is just a little doubtful. 2 The text has ' ati,' some kind of water-bird — ^ala/£arapakshi- vLresha^, Say. — (probably Gr. vnaaa; Lat. anas, anat-is ; Anglo-S. aened, Germ. Ente). 8 That is, they became visible, or rather recognisable to him by showing themselves in their real forms, -pakshirupara vihaya svakiyena rUpewa pradur babhuvu/r, Say. — In Kalidasa's plays, both Urva.fi and aSakuntala* become invisible by means of a magic veil (tiraskarim, 'making invisible') with which has been compared the magic veil by which I In- swan-maidens change their form. A.Weber, Ind. Stud. I, p. 197; A. Kuhn, Herabkunft, p. 91. * Manasa tish///a ghore, — possibly it may mean, 'O cruel one, be thou constant in (thy) mind ; ' or, as Kuhn takes it, ' pay attention, O cruel one.' Sayawa, however, takes it as above. XI KJiNDA, 5 ADHYAYA, I BRAHMA.YA, 9. 7 1 come ; ' — ' Stop, pray, let us speak together ! ' this is what he meant to say to her. 7. She replied (X, 95, 2), ' What concern have I with speaking to thee ? I have passed away like the first of the dawns. Pururavas, go home again : I am like the wind, difficult to catch;' — 'Thou didst not do what I had told thee ; hard to catch I am for thee, go to thy home again ! ' this is what she meant to say. 8. He then said sorrowing (X, 95, 14), 'Then will thy friend * rush away - this day never to come back, to go to the farthest distance : then will he lie in Xirmi's3 lap, or the fierce wolves will devour him ; ' — ' Thy friend will either hang himself, or start forth ; or the wolves, or dogs, will devour him ! ' this is what he meant to say. 9. She replied (X, 95, 15), 'Pururavas, do not die ! do not rush away ! let not the cruel wolves devour thee ! Truly, there is no friendship with women, and theirs are the hearts of hyenas 4 ; ' — 1 This is a doubtful rendering (Max Miiller; Gespiele, A. Weber) of ' sudeva,' — Gottergenoss (the companion of the gods), Kuhn ; • dem die Gotter einst hold waren ' (he who was formerly favoured by the gods), Grassmann ; Sudeva, Ludwig. - Or, will fall down (Max Miiller, Weber) ; sich in's Verderben stiirzen (will rush to his destruction), Kuhn ; — forteilen (hasten away), Grassmann; verlorcn gehen (get lost), Ludwig; sich in den Abgrund stiirzen, Geldner ; — ' mahaprasthanaw kuryat ' (he will set out on the great journey, i.e. die), Sayawa. The Biahmawa seems to propose two different renderings, — to throw oneself down (hang oneself), or, to start forth. 3 Nir/Yii is the goddess of decay or death. 4 The meaning of ' salavr/ka,' also spelled 'jalavr/ka ' (? house- wolves), is doubtful; cf. H. Zimtner, Altindisches Leben, p. 8. Prof. Weber, Ind. Stud. I, p. 413, makes the suggestion that • wehrwolves ' may be intended. 72 SATAPATHA-BRAHMA2VA. 'Do not take this to heart! there is no friendship with women : return home ! ' this is what she meant to say. 10. (Rtg-vedd. X, 95, 16), 'When changed in form, I walked among mortals, and passed the nights there during four autumns l I ate a little ghee, once a day, and even now I feel satisfied therewith '-.'--This discourse in fifteen verses has been handed down by the Bahv/'/Z-as 3. Then her heart took pity on him 4. 11. She said, 'Come here the last night of the year from now 5 : then shalt thou lie with me for one nisfht, and then this son of thine will have been born.' He came there on the last night of the year, and lo, there stood a golden palace 6 ! They then 1 The words ' rati \h jaradaj ^atasra/i ' may also be taken in the sense of 'four nights of the autumn' (Max Miiller, A. Kuhn). It needs hardly to be remarked that ' nights' means days and nights, and ' autumns ' years. — Saya«a takes the passage in the sense of ' four delightful (ratri/j ramayitri^) autumns or years.' 2 Literally, I walk (or go on, keep) being satisfied therewith. Prof. Geldner, however, takes it in an ironical sense, ' das Bischen liegt mir jetzt noch schwer im Magen ' ( ' even now I have quite enough of that little '). 3 That is, the theologians of the 7?/g-veda. As Prof. Weber points out, the hymn referred to, in the received version, consists not of fifteen but of eighteen verses, three of which would therefore seem to be of later origin (though they might, of course, belong to a different recension from that referred to by the Brahmawa). * Or, according to Prof. Geldner, ' Then he touched her heart (excited her pity).' 5 Literally, the yearliest night, i. e. the 360th night, the last night of a year from now, or, this night next year : it is the night that completes the year, just as 'the fifth' completes the number ' five,' — sa7/ivatsaratami/« saw/vatsarapura«im antimaw ratrim. Say. Cf. Delbriick, A ltind. Syntax, p. 195. * Hirawyavimitani hirawyanirmitani saudhani, Say. XI KAXDA, 5 ADHYAYA, I BRAHMAiVA, 1 4. J3 said to him only this (word)1, 'Enter!' and then they bade her go to him. 12. She then said, 'To-morrow morning the Gan- dharvas will grant thee a boon, and thou must make thy choice.' He said, 'Choose thou for me!' — She replied, 'Say, Let me be one of yourselves!' In the morning the Gandharvas granted him a boon ; and he said, ' Let me be one of yourselves ! ' 13. They said, 'Surely, there is not among men that holy form of fire by sacrificing" wherewith one would become one of ourselves.' The)- put fire into a pan, and gave it to him saying, ' By sacrificing therewith thou shalt become one of ourselves.' He took it (the fire) and his boy, and went on his way home. He then deposited the fire in the forest, and went to the village with the boy alone. [He came back and thought] 'Here I am back;' and lo ! it had disappeared 2 : what had been the fire was an A.fvattha tree (ficus religiosa), and what had been the pan was a .Sami tree (mimosa suma). He then returned to the Gandharvas. 14. They said, 'Cook for a whole year a mess of rice sufficient for four persons ; and taking each time three logs from this Ajrvattha tree, anoint them with ghee, and put them on the fire with 1 Thus also A. Kuhn, and Sayawa, tato hainam ekam bkux etat, prapadyasveti, — enam Pururavasa/w tatratya ^ana idam ekam uAu/i. Say. — The word ' ekam ' might also be taken along with ' enam ' (Max Muller, Weber, Geldner),— ' they said this to him alone' (? they bade him enter alone without his attendants). 2 See above, paragraph 4 and note 1 on p. 70. According to the other interpretation we should have to translate : — He then de- posited the fire in the forest, and went to the village with the boy alone, thinking, ' I (shall) come back.' [He came back] and lo ! it had disappeared. 74 SATAPATHA-BRAHMAWA. verses containing the words "loo-" and "ohee' : the fire which shall result therefrom will be that very fire (which is required).' 15. They said, 'But that is recondite (esoteric), as it were. Make thyself rather an upper ara^i l of Aivattha wood, and a lower arawi of 6ami wood : the fire which shall result therefrom will be that very fire.' 16. They said, 'But that also is, as it were, ivcondite. Make thyself rather an upper ara/n of A.vvattha wood, and a lower aram of Aivattha wood : the fire which shall result therefrom will be that very fire.' 17. He then made himself an upper arawi of Arvattha wood, and a lower arawi of Asvattha wood ; and the fire which resulted therefrom was that very fire : by offering therewith he became one of the Gandharvas. Let him therefore make himself an upper and a lower ara//i of Aivattha wood, and the fire which results therefrom will be that very fire : by offering therewith he becomes one of the Gandharvas. S ECON D BR A 1 1 M ANA. Tin Seasonal Sacrifices (A'atunnasya). 1. By means of the Seasonal sacrifices, Pra^apati fashioned for himself a body. The sacrificial food for the Vaisvadeva2 sacrifice he made to be this 1 That is, a churning-slick used for producing fire; see part i, p. 275; p. 294, note 3. - The Vaiivadeva, or first of the four seasonal sacrifices, requires the following oblations: — 1. a cake on eight potsherds to Agni ; 2. a pap to Soma; 3. a cake on twelve or eight potsherds to XI KA.VDA, 5 ADIIVAVA, 2 BRAHMAA'A, 3. 75 right arm of his ; the oblation to Agfni thereof this thumb; that to Soma this (fore-finger); and that to Savit;/ this (middle finger). 2. That cake (to Savit/7), doubtless, is the largest, and hence this (middle finger) is the largest of these (fingers). That (oblation) to Sarasvati is this (third) finger ; and that to Pushan this (little finger). And that (oblation) to the Maruts is this joint above the hand (the wrist); and that to the Visve Deva// is this (elbow1); and that to Heaven and Earth is this arm : this (oblation) is indistinct-, whence that limb also is indistinct 3. 3. The Varu/zapraghasa4 offerings are this right leg, — the five oblations which this has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Asjmi is the knuckles : this (oblation) belongs to two deities Savitvv ; 4. a pap to Sarasvati ; 5. a pap to Pushan — these first five oblations recur at all seasonal offerings ; — 6. a cake on seven potsheuls to the Maruts; 7. a dish of clotted curds to the Vijve Deva/$ ; 8. a cake on one potsherd to Heaven and Earth. 1 It would rather seem that what is intended here by ' sa-wdhi ' is not the joints themselves, but the limbs (in the anatomical sense) between the articulations. Similarly in ' trishandhi ' in parag. 7. 2 That is to say, it is a low-voiced offering, the two formulas, with the exception of the final Om and Yausha/, being pronounced in a low voice. All cakes on one potsherd are (except those to Varuwa) of this description ; Katy. St. IV, 5, 3 ; Xsv. Sr. II, 15, 5 ; cf. Sat. Br. II, 4, 3, 8. 3 That is, not clearly defined ; the word ' dos,' which is more usually restricted to the fore-arm, being also used for the whole arm, and even the upper arm. 4 The Varuwapraghasa//, or second seasonal sacrifice, has the following oblations : — 1-5. the common oblations ; 6. a cake on twelve potsherds to Indra and Agni; 7. 8. two dishes of clotted curds for Varu/za and the Maruts respectively ; 9. a cake on one potsherd for Ka (Pra^apati). 76 DATAPATH A-15RAIIMAATA. whence there are these two knuckles. That (obla- tion) to Varuz/a is this (shank) ; that to the Maruts this (thigh) ; and that (cake) to Ka is this back-bone : this (oblation) is indistinct, whence that (back-bone) is indistinct. 4. The offering to (Agni) Anikavat (of the Saka- medha//1), doubtless, is his (Pra^apati's) mouth, for the mouth is the extreme end (anika) of the vital airs ; the Sawtapaniya (pap) is ^the chest, for by the chest one is, as it were, confined 2 (saw-tap) ; the G/'/hamedhiya (pap) is the belly — to serve as a foundation, for the belly is a foundation ; the Krairt'ina oblation is the male organ, for it is there- with that (man) sports (knd), as it were ; and the offering to Aditi8 is this downward breathing. 5. The Great Oblation, indeed, is this left leg, — the five oblations which it has in common (with the other Seasonal offerings) are these five toes ; and the oblation to Indra and Atmi is the knuckles : this (oblation) belongs to two deities whence there are 1 The Saka medh'i//, or third seasonal sacrifice, consists of the following oblations: — 1. a cake on eight potsherds to Agni Anikavat ; 2. 3. paps to the Maruta^ Sawtapana// and Maruta// ( ir/hamedhina/; ; 4. a cake on seven potsherds to the Maruta^ Kri^/mi// ; 5. a pap to Aditi. Then follows the Great Oblation consisting of 6-10, the five common oblations; 11. a cake on twelve potsherds to India and Agni; 12. a pap to Mahendra; and 13. a take on one potsherd tu Vwvakarman. Then follows the Pitr/y.iiv/a. 2 Or, according to Sdyawa, one gets oppressed or heated on account of the close proximity of the heart and the digestive fire, — nrasa h/'/dava-sambandha^ ^ra///arasannive^a^ lea. sawtapana-visha- yatvam. 3 This offering of a cake to Aditi, mentioned in Katy. Sy. V, 7, 2, is not referred to in the Brahmawa's account of the Sakamedha^, see II, 5, 3, 20. xi KAjVDA, 5 adhyAya, 2 brAi i.maa'a, 8. 77 these two knuckles. The (oblation) to Mahendra is this (shank) ; that to VLyvakarman this (thigh) : this (oblation) is indistinct, whence this (thigh) also is indistinct. 6. The Su n a si riya1, doubtless, is this left arm, — the five oblations which it has in common (with the other Seasonal offerings) are these five fingers; the tSunasiriya is that joint of his above the hand ; that (oblation) to Vayu is this (elbow) ; that to Surya this arm : this (oblation) is indistinct, whence this (limb) also is indistinct. 7. Now these Seasonal offerings are tripartite and furnished with two joints2, whence these limbs of man are tripartite and furnished with two joints. Two of these four (sacrifices) have each three indis- tinct (low-voiced) oblations ; and two of them have two each 3. 8. At all four of them they churn out the fire, 1 The Sunasiriya, or last Seasonal offering, consists of — 1-5. the common oblations ; 6. the -Sunasiriya cake on twelve pot- sherds ; 7. a milk oblation to Vayu ; 8. a cake on one potsherd to Surya. 2 The Seasonal offerings are performed so as to leave an interval of four months between them ; the fourth falling exactly a year after the first; hence the whole performance consists, as it were, of three periods of four months each, with two joints between them ; — corresponding to the formation of the arms and legs. 8 Of the five oblations common to the four sacrifices, one — viz. the cake to Savhr*' — is a low-voiced offering (Katy. Sr. IV, 5, 5 ; Asv. Sr. II, 15, 7), as are also the one-kapala cakes of which there is one in each sacrifice. According to Saya«a the first and last Seasonal sacrifices have only these two Upawjuya^as, whilst the second and third have each one additional low-voiced oblation, but he does not specify them. This is, however, a mistake, as Katya- yana, Sr. IV, 5, 6. 7, states distinctly, that the two additional low- voiced oblations are the Vauvadevt payasya in the first, and the oblation to Vayu in the last, Aaturmasya. 7S .VATAI'ATIIA-BRAHMAJVA. whence (the draught animal) pulls with all four limbs. At two of them they lead (the fire) forward1, whence it (the animal) walks on two (feet at a time)2. Thus, then, Pra^apati fashioned for himself a body by means of the Seasonal sacrifices ; and in like manner does the Sacrificer who knows this fashion for himself a (divine) body by means of the Seasonal sacrifices. 9. As to this they say, ' The Vairvadeva oblation (should have) all (its formulas) in the Gayatri, the Varu/zapraghasa// all in the Trish/ubh, the Great Oblation all in the Ga.ga.tl, and the 6unasiriya all in the Anush/ubh metre, so as to yield a Aatush/oma V But let him not do this, for inasmuch as (his formulas) amount to these (metres) even thereby that wish is obtained. 10. Now, indeed, (the formulas of) these Seasonal offerings amount to three hundred and sixty-two Br/hati verses4: he thereby obtains both the year5 1 According to Sayawa this refers to the first and last Seasonal sacrifices, inasmuch as there is no uttaravedi required for these, and hence only the simple leading forward of the fire to the Ahavaniya hearth ; whilst the commentary on Katy. V, 4, 6, on the contrary, refers it just to the other two, because a double leading forth takes place there. 2 Or, as Saya«a takes it, man walks on two feet. 8 The A'atush/oma, properly speaking, is the technical term for such an arrangement of the Stotras of a Soma-sacrifice by which they are chanted on stomas, or hymn-forms, increasing successively by four verses. Two such arrangements (of four and six different stomas respectively) are mentioned, one for an Agnish/oma sacrifice, and the other for a Shoo'a.rin. See note on XIII, 3, 1, 4. 4 These 362 B/v'hatt verses (of 36 syllables each) would amount to 13,032 syllables; and, verses of the four metres referred to amounting together to 148 syllables, this amount is contained in the former 88 times, leaving only eight over ; so slight a discrepancy being considered of no account in such calculations. 6 That is, a year of 360 days ; and if, as is done by Sayawa (in XI K AAT/A. 5 ADHYAYA, 3 BRAIIMAAA, 2. 79 and the Mahavrata1 ; and thus, indeed, this Sacrificer also has a twofold2 foundation, and he thus makes the Sacrificer reach the heavenly world, and estab- lishes him therein. Third Brahman a. 1. vS'au^'eya Pra/inayogya came to Udda- laka Aru;/i for a disputation on spiritual matters3, thinking, ' I desire to know the Agnihotra.' 2. He said, ' Gautama, what like is thy Agnihotra cow? what like the calf? what like the cow joined by the calf? what like their meeting ? what like (the milk) when being milked ? what like when it has been milked ? what like when brought (from the stable) ? what like when put on the fire ? what like when the light is thrown on it4 ; what like when water is poured thereto ? what like when being taken off (the fire) ? what like when taken off? what like when accordance with the calculations in Book X), the year is identified with the fire-altar, a mahavedi containing 360 Ya^ushmati bricks. 1 Saya;/a reminds us that the Mahavrata-saman consists of five parts in five different stomas (Trivr/t, &c, see part iv, p. 282, note 4), the verses of which, added up (9, 15, 17, 25, 21), make 87, which amount is apparently, in a rough way, to be taken as identical with that of 88 obtained in note 4 of last page. 2 Viz. inasmuch as the total amount of Br/hatis (362) exceeds by two the number of days in the year. 1 Sayawa takes ' brahmodyam agnihotram ' together, in the sense ' the sacred truth ' regarding (or, in the form of) the Agnihotra, — agnihotravij-havaw brahmodyaw brahmatattvasya rupam prati- padyate yena tad vividishami tadvishayazrc vedane/MMw karishyami- tyadinabhiprayenagata^. Unless ' brahmodyam ' could be taken as an adjective, I do not see how it is possible to adopt Saya;/a's inter- pretation. 4 For letting the light of a burning straw fall on the milk to see whether it is done, see II, 3, 1, 16. SO SATAPATIIA-BRAHMAJVA. being ladled out1 ? what like when ladled out ? what A like when lifted up (to be taken to the Ahavaniya) ? what like when being taken there ? what like when held down 2 ? 3. ' What like is the log thou puttest on ? what like the first libation ? why didst thou put it down (on the Vedi 3) ? why didst thou look away (towards the Garhapatya'1) ? what like is the second libation ? 4. ' Why, having offered, dost thou shake it (the spoon) ? why, having cleansed the spoon all round (the spout), didst thou wipe it on the grass-bunch ? why, having cleansed it a second time all over, didst thou place thy hand on the south (part of the Vedi) ? why didst thou eat (of the milk) the first time, and why the second time ? why, on creeping away (from the Vedi), didst thou drink (water) ? why, having poured water into the spoon, didst thou sprinkle therewith ? why didst thou sprinkle it away a second time, and why a third time in that (northerly) direction ? why didst thou pour down water behind the Ahavaniya ? why didst thou bring (the offering) to a close ? If thou hast offered the Agnihotra know- ing this, then it has indeed been offered by thee ; 1 Viz. by the dipping-spoon (sruva) into the ladle (agnihotra- havani), see II, 3, 1, 17. 2 Whilst taking the oblation to the Ahavaniya, he holds the spoon level with his mouth, except when he is in a line between the two fires, when for a moment he lowers the spoon so as to be level with his navel. 3 This refers to the putting down of the spoon containing the milk on the grass-bunch prior to the second libation ; cf. II, 3, 1, 17. One might also translate, 'what is that (or does it mean) that thou didst put it down ? ' * Thus Sayawa, — apaikshishMa// garhapatasyaikshawam kri- tavan asi. XI VLANDA, 5 ADHVAVA, 3 BRAHMA2VA, 7. 8 1 but if (thou hast offered it) not knowing this, then it has not been offered by thee.' 5. He (Uddalaka) said, ' My Agnihotra cow is Ida., Manu's daughter1 ; my calf is of Vayu's nature ; the (cow) joined by the calf is in conjunction there- with-; their meeting is the Vira^"; (the milk) when being milked belongs to the Aivins, and when it has been milked, to the Yisve Deva/z ; when brought (from the stable) it belongs to Vayu ; when put on (the fire), to Agni; when the light is thrown on it, it belongs to Indra and Agni ; when water is poured thereto it belongs to Varu;/a ; when being taken off (the fire), to Vayu ; when it has been taken off, to Heaven and Earth ; when being ladled out, to the Aivins ; when it has been ladled out, to the Virve Deva// ; when lifted up, to Mahadeva ; when being taken (to the Ahavaniya), to Vayu ; when held down, to Vish»u. 6. 'And the log I put on (the fire) is the resting- place of the libations ; and as to the first libation, I therewith gratified the gods ; and when I laid down (the spoon with the milk), that belongs to Brzhaspati ; and when I looked away, then I joined together this and yonder world ; and as to the second libation, I thereby settled myself in the heavenly world. 7. 'And when, having offered, I shake (the spoon), that belongs to Vayu ; and when, having cleansed the spoon all round (the spout), I wiped it on the crass-bunch, then I gratified the herbs and trees; 1 See the legend, I, 8, 1, 1 seqq. 2 That is, according to Sayawa, ' the sky allied with Vayu, the wind,' — vayuna sawsr/sh/a dyauA. [44] G 82 SATArATIIA-BRAIIMAiVA. and when, having cleansed it a second time all over, I placed my hand on the south (part of the altar- ground), then I gratified the Fathers1; and when I ate (of the milk) the first time, then I gratified myself; and when (I ate) a second time, then I gratified my offspring ; and when, having crept away (from the altar-ground), I drank (water), then I gratified the cattle ; and when, having poured water into the spoon, I sprinkled therewith, then I gratified the snake-deities; and when (I sprinkled) a second time, then (I gratified) the Gandharvas and Apsaras ; and when, a third time, I sprinkled it away in that (northerly) direction, then I opened the gate of heaven ; and when I poured down water behind the altar, then I bestowed rain on this world ; and when I brought (the sacrifice) to a close, then I filled up whatever there is deficient in the earth.' — 'This much, then, reverend sir, we two (know) in common V said (6au/£eya). 8. 6au/£eya, thus instructed, said, ' I would yet ask thee a question, reverend sir.' — 'Ask then, Pra^i- nayogya ! ' he replied. He (.Sau/C'eya) said, 'If, at the time when thy fires are taken out, and the sacri- ficial vessels brought down, thou wert going to offer, and the offering-fire were then to go out, dost thou know what danger there is in that case for him who offers?' 'I know,' he replied; 'before long the eldest son would die in the case of him who would 1 The departed ancestors are supposed to reside in the southern region. 2 He bhagavann Uddalaka bhavatoktam etat sava (? saha) nav avayoA saha sahitaw samanam ekarOpam iti Sau/freyo ha bhuk- tavan (? hy uktavan) anyapra-rna/w danayitajw prastauti, Saukeyo £#apta iti, Say. XI KANDA, 5 ADIIYAYA, 3 BRAHMAJVA, IO. 8$ not know this ; but by dint of knowledge I myself have prevailed.' — ' What is that knowledge, and what the atonement ?' he asked. — ' The breath of the mouth has entered the upward breathing — such (is the knowledge) ; and I should make the offering in the Garhapatya fire — that would be the atonement, and I should not be committing that sin.' — ' This much, then, reverend sir, we two (know) in common,' said (6aii/£eya). 9. 6au/'eya, thus instructed, said, ' I would yet ask thee a question, reverend sir.' — ' Ask then, Pra/£i- nayogya ! ' he replied. He said, 'If, at that very time, the Garhapatya fire were to go out, dost thou know what danger there is in that case for him who offers ? ' — ' I know it,' he replied ; ' before long the master of the house 1 would die in the case of him who would not know this ; but by dint of knowledge I myself have prevailed.' — 'What is that knowledge, and what the atonement ? ' he asked. — ' The upward breathing has entered the breath of the mouth — this (is the knowledge) ; and I would make the offering on the Ahavaniya — this would be the atonement, and I should not be committing that sin.' — ' This much, then, reverend sir, we two (know) in common,' said (Sau/ceya). 10. ^au/C'eya, thus instructed, said, ' I would yet ask thee a question, reverend sir.' — 'Ask then, PnU'i- nayogya ! ' he replied. He said, 'If, at that very time, the Anvaharyapa/fcma fire were to go out, dost thou know what danger there is in that case for him who offers ? ' — ' I know it,' he replied ; ' before long all the cattle would die in the case of him who would 1 That is, the Sacrificer himself. G 2 84 SATAPATIIA-BRAHMAiVA. not know this ; but by dint of knowledge I myself have prevailed.' — ' What is that knowledge, and what the atonement ?' he asked. — ' The through-breathing has entered the upward breathing — this (is the know- ledge) ; and I would make the offering on the Garha- patya fire — this is the atonement ; and I should not be committing that sin.' — ' This much, then, reverend sir, we two (know) in common,' said (.Sau/'eya). ii. Sau&eya, thus instructed, said, 'I would yet ask thee a question, reverend sir.' — 'Ask, then, Pra/'i- nayogya!' he replied. He said, 'If, at that very time, all the fires were to go out, dost thou know what danger there is in that case for him who offers?' — ' I know it,' he replied ; ' before long the family would be without heirs in the case of him who would not know this ; but by dint of knowledge I myself have prevailed.' — ' What is that knowledge, and what the atonement ?' he asked. — ' Having, without delay, churned out fire, and taken out an offering-fire in whatever direction the wind might be blowing", I would perform an offering to Vayu (the wind): I would then know that my Agnihotra would be successful, belonging as it would to all deities ; for all beings, indeed, pass over into the wind, and from out of the wind they are again produced1. This would be the atonement, and I should not be committing that sin.' — ' This much, then, reverend sir, we two (know) in common,' said (.Sau/'eya). 12. 6au/'eya, thus instructed, said, 'I would yet ask thee a question, reverend sir.' — 'Ask then, Pra/i- 1 At the time of dissolution (layakale) they pass into the wind ; and at the time of creation (sr/sh/ikale) they are again created, Say. xi kaxda, 5 adhyAya, 3 brAhmajva, 13. 85 nayogya ! ' he replied. He said, ' If at that very time all the fires were to go out, when there should be no wind blowing, dost thou know what danger there would be for him who offers ? ' — ' I know it,' he replied ; l unpleasant things, indeed, he would see in this world, and unpleasant things in yonder world, were he not to know this ; but by dint of knowledge I myself have prevailed.' — ' What is that knowledge, and what the atonement ? ' he asked. — ' Having, without delay, churned out fire, and taken out an offering-fire towards the east, and sat down behind it, I myself would drink (the Agnihotra milk) : I should then know that my Agnihotra would be successful, belonging as it would to all deities, for all beings, indeed, pass into the Brahma^a7, and from the Brahma;/a they are again produced. That would be the atonement ; and I should not be committing that sin.' — 'And, verily, I did not know this,' said (Sau&eya). 13. ►Sau^eya, thus instructed, said, ' Here are logs for fuel : I will become thy pupil, reverend sir.' He replied, ' If thou hadst not spoken thus, thy head would have flown off2: come, enter as my pupil ! ' — 4 So be it,' he said. He then initiated him, and taught him that pain-conquering utterance, Truth : therefore let man speak naught but truth :i. 1 Viz. as the representative of the Brahman, or world-spirit. 2 Yadaiva/w navakshya^ yadaivam agnanam navishkaroshi te miirdha vyapatishyat, murdha(va)patana/« sva^wanapraka/anenatra- bhavataA parihr/'tam iti, Say. — Prof. Delbruck, Altind. Syntax, p. 366, takes ' vi-pat' in the sense of— (thy head would have) flown asunder, or burst ; which is indeed possible; cf. XI, 4, 1, 9. 3 Cf. F. Max Miiller, ' India, what can it teach us ? ' p. 65 seqq. 86 ,SATAPATHA-BRAHMAATA. Fourth Brahma^a. The Upanayana, or Initiation of the Brahma.vical Student l. 1. He says, 'I have come for Brahma/c*arya2:' he thereby reports himself to the Brahman. He says, 'Let me be a BrahmaX'arin (student):' he thereby makes himself over to the Brahman. He (the teacher) then says, 'What (ka) is thy name?' — now Ka is Pra^apati : he thus initiates him after making him one belonging to Pra^apati. 2. He then takes his (right) hand with, ' Indra's disciple thou art; Agni is thy teacher, I am thy teacher, O N. N. !' — now these are two most high and most powerful deities : it is to these two most high and most powerful deities he commits him ; and thus his disciple suffers no harm of any kind, nor does he who knows this 3. 3. He then commits him to the beings : — ' To Pra^apati I commit thee, to the god Savitrz I commit thee;' — now these are two most high and most important deities : it is to these two most high and most important deities he commits him ; and thus his disciple suffers no harm of any kind, nor does he who knows this. 1 With this chapter compare Paraskara Gr/hyasfitra II, 2, 17 seqq. ; Ajvalayana G/YhyasGtra I, 20 seqq. ; £aiikhayana Gri- hyasutra II, 1 seqq. 2 That is, for religious (theological) studentship : ' I have come to be a student.' — Saya«a takes the aorist ' agam ' in an optative sense ' may I enter (or obtain),' — brahma/tariwo bhavo brahma- karyam tad agaw prapnuyam. 3 Vidusho*py etat phalam aha, na sa iti, evam uktarthaw yo veda^anati so*py artiw na prapnotity artha//, Say. XI KANDA, 5 ADIIYAYA, 4 BRAhMAJVA, 6. 87 4. 'To the waters, to the plants I commit thee,' — he thus commits him to the waters and plants. — 'To Heaven and Earth I commit thee,' — he thus commits him to these two, heaven and earth, within which all this universe is con- tained.— ' To all beings I commit thee for security from injury,' — he thus commits him to all beings for security from injury ; and thus his disciple suffers no harm of any kind, nor does he who knows this. 5. 'Thou art a Brahma/6arin,' he says, and thus commits him to the Brahman; — 'sip water!' — water, doubtless, means ambrosia : ' sip ambrosia ' is thus what he tells him ; — ' do thy work ! ' — work, doubtless, means vigour : ' exert vigour' is thus what he tells him ; — ' put on fuel ! ' — ' enkindle thy mind with fire, with holy lustre ! ' is what he thereby tells him; — ' do not sleep1 ! ' — 'do not die' is what he thereby says to him ; — ' sip water ! ' — water means ambrosia : ' sip ambrosia ' is what he thus tells him. He thus encloses him on both sides with ambrosia (the drink of immortality), and thus the Brah- ma/C*arin suffers no harm of any kind, nor does he who knows this. 6. He then recites to him (teaches him) the Savitri 2 ; — formerly, indeed, they taught this (verse) at the end of a year 3, thinking, 'Children, indeed, are 1 ' Do not sleep in the daytime ! ' Par., Asv. 2 For this verse, also called the Gay atri (7?z'g-veda S. 111,62, 10), see II, 3, 4, 39- 3 Sayawa takes this in the sense of ' some only teach this (for- mula) a year after (or, after the first year),' — pura purvasminn upanayanad urdhvabhavini sawvatsarakale^tite sati tarn Qtzm gaya- trim anvahu^, keX'id a^arya upadi^anti. 88 SATAPATHA-BRAIIMAJVA. born after being fashioned for a year1 : thus we lay speech (voice) into this one as soon as he has been born.' 7. Or after six months, thinking, ' There are six seasons in the year, and children are born after being fashioned for a year : we thus lay speech into this one as soon as he has been born.' 8. Or after twenty-four days, thinking, ' There are twenty-four half-months in the year, and children are born when fashioned for a year : we thus lay speech into this one as soon as he has been born.' 9. Or after twelve days, thinking, ' There are twelve months in the year, and children are born when fashioned for a year : we thus lay speech into this one as soon as he has been born.' 10. Or after six days, thinking, ' There are six seasons in the year, and children are born when fashioned for a year : we thus lay speech into this one as soon as he has been born.' 11. Or after three days, thinking, 'There are three seasons in the year, and children are born when fashioned for a year : we thus lay speech into this one as soon as he has been born.' 12. Concerning this they also sing the verse, — ' By laying his right hand on (the pupil), the teacher becomes pregnant (with him) : in the third (night) he is born as a Brahma^a with the Savitri 2.' Let him, 1 Literally, made equal, or corresponding, to a year, — Sawvat- saratmana kalena samyakpariX'Minna// khalu garbha vyaktiivayavaX? santa^ pra^ayante utpadyante ; ata upanayananantaram aXarya- samipe garbhavad avaXX'^innas taduktaniyamanat sawvatsarakala eva punar ^ayate, Say. 2 AXaryo mawavakam upaniya samipavartina tena garbhi bhavati garbhavan bhavati, k\?n k/v'tva, atmiyazw dakshiwaw hastaw jishya- XI KANDA, 5 ADIIYAYA, 4 BRAHMAiVA, I 5. 89 however, teach a Brahma;/a (the Savitri) at once, for the Brahmawa belongs to Agni, and Agni is born at once 1 : therefore, he should teach the Brahmawa at once. 13. Now some teach an Anush/ubh Savitri, saying, The Anush/ubh is speech : we thus lay speech into him.' But let him not do so; for if, in that case, any one were to say of him, ' Surely, this (student) has taken away his (the teacher's) speech : he will become dumb ; ' then that would indeed be likely to come to pass : let him therefore teach him that Gayatri Savitri. 14. And some recite it to him while he (the student) is standing or sitting on (the teacher's) right side ; but let him not do this ; for if, in that case, any one were to say of him, ' Surely, this (teacher) has born this (student) sideways, he will become averse to him ; ' then that would indeed be likely to come to pass : let him therefore recite it in a forward (easterly) direction to (the student) looking at him towards the west. 15. He (first) recites it by padas2: there being three breathings, the out-breathing, the up-breathing and the through-breathing ; it is these he thus lays into him ; — then by half-verses : there being these mastaka axlhaya nikshipva ; sa garbharupo mawavakas tr*tiyasya7« ratrau vyatitayaw ^ayate aHryad utpadyate, ga.tas Aa. a£arye«opa- dish/aya savitrya sahita san brahma«o bhavati savitrirupaw X'a brahmadhita iti brahmaz/a iti vyutpatti/i, brahmawa^atitvam asya sampannam ity artha^, Say. Viz. immediately on the ' churning-sticks' being set in motion. * The Gayatri (Savitri) consists of three octosyllabic padas, form- ing two half-verses of two and one pada respectively ; whilst an Anush/ubh (Savitri) would consist of four octosyllabic padas, two of which make a half-verse. 90 SATAPATHA-BRAHMAtfA. two (principal) breathings, the out-breathing and the up-breathing 1, it is the out-breathing and the up- breathing he thus lays into him ; — then the whole (verse) : there being this one vital air (in man), he thus lays the whole vital air into the whole of him. 1 6. As to this they say, ' When one has admitted a Brahmawa to a term of studentship, he should not carry on sexual intercourse, lest 'he should gene- rate this Brahma^a from shed seed ; for, indeed, he who enters on a term of studentship becomes an embryo.' 17. And concerning this they also say, ' He may nevertheless do so, if he chooses; for these creatures are of two kinds, divine and human, — these human creatures are born from the womb, and the divine creatures, being the metres (verses of scripture), are born from the mouth : it is therefrom he (the teacher) produces him, and therefore he may do so (have intercourse) if he chooses.' 18. And they also say, 'He who is a Brahma/£arin should not eat honey, lest he should reach the end of food, for honey, doubtless, is the utmost (supreme) essence of plants.' But .5Vetaketu Aruweya, when eating honey, whilst he was a student, said, ' This hone)', in truth, is the remainder (essential part) of the triple science (the Vedas), and he, indeed, who has such a remainder, is an essence.' And, indeed, if a Brahma/'arin, knowing this, eats honey, it is just as if he were to utter either a ifo'k-verse, or Ya^us- formula, or a Saman-tune : let him therefore eat freely of it. 1 That is, the breath of the mouth, and that of the nostrils. xi kanda, 5 adhyaya, 5 buahmaaw, 5. 9 1 Fifth Braiimaata. The .Satatiratram, or Sacrificial Session of a Hundred Atiratra-Sacrifices. 1. Now, when the gods were passing upwards to the world of heaven, the Asuras enveloped them in darkness. They spake, ' Verily, by nothing else save a sacrificial session is there any way of dis- pelling this (darkness) : well, then, let us perform a sacrificial session ! ' 2. They entered upon a sacrificial session of a hundred Agnish/oma (days), and dispelled the darkness as far as one may see whilst sitting ; and in like manner did they, by (a session of) a hundred Ukthya (days), dispel the darkness as far as one may see whilst standing. 3. They spake, ' We do indeed dispel the darkness, but not the whole of it : come, let us resort to Father Pra^apati.' Having come to Father Pra^a- pati, they spake, ' Reverend sir, when we were passing upwards to the world of heaven the Asuras enveloped us in darkness.' 4. ' We entered upon a sacrificial session of a hundred Agnish/omas, and dispelled the darkness as far as one may see whilst sitting ; and in like manner did we dispel the darkness as far as one may see whilst standing : do thou teach us, reverend sir, how, by dispelling the Asuras and darkness, and all evil, we shall find (the way to) the world of heaven ! ' 5. He spake, c Surely, ye proceeded by means of two sacrifices, the Agnish/oma and Ukthya, which do not contain all Soma-rites l ; — enter ye upon 1 Viz. neither the Shovn said, ' I, O king, make offering to light in light.' — ' How is that ? ' asked the king. — 'Well, Aditya is light: to him I make offering in Agni in the evening:; and Asfni, indeed, is light : to him I make offering in Aditya in the morning.' — ' What becomes of him who offers in this way ? ' — ' He verily becomes lightsome, and glorious, and prosperous ; and attains to the fellow- ship of those two deities, and to an abode in their world.' 4. Then Ya^avalkya said, ' When I take out the fire (from the Garhapatya), it is the Agnihotra itself, I thereby raise *. Now when Aditya (the sun) sets, all the gods follow him ; and when they see that lire taken out by me, they turn back. Having then cleansed the (sacrificial) vessels, and deposited them (on the Yedi), and having milked the Agnihotra cow, I gladden them, when I see them, and when they see me.' — ' Thou, O Ya^avalkya, hast in- quired most closely into the nature of the Agni- hotra,' said the king ; ' I bestow a hundred cows on thee. But not even thou (knowest) either the uprising, or the progress, or the support, or the contentment, or the return, or the renascent world of those two (libations of the Agnihotra).' Thus saying, he mounted his car and drove away. 5. They said, 'Surely, this fellow of a Ra^anya has outtalked us : come, let us challenge him to 1 Yad yada ahavaniyaw garhapatyad aham uddharami tat tada- nisi krnsnam angopangasahitam agnihotram eva udyaXvMami udvahami, Say. [44] I 1 14 SATAPATIIA-BRAHMAAA. a theological disputation ! ' Ya^avalkya said, ' We are Brahma was, and he is a Ra^anya : if we were to vanquish him, whom should we say we had vanquished ? But if he were to vanquish us, people would say of us that a Ra^anya had vanquished Brahma^as : do not think of this ! ' They approved of his words. But Ya^avalkya, mounting his car, drove after (the king). He overtook him, and he (the king) said, ' Is it to know the Agnihotra, Ya. 9, note. 3 Or, joy ; — cp. II, 3, 4. 2.-,, whi< h would seem to be the passage referred to in the present paragraph. 4 Or, perhaps, ' they enjoy themselves, gambol,' as the St. Petersb. Diet, takes it. Differently, again, Sayawa, — yata ebhi// parubhir mahiyate (he thrives?), ata etc maha^. XI KAtfDA, 8 ADHYAYA, 3 BRAHMAJVA, 2. 12 J Second Brahm a.ya. 1. Verily, there are four kinds of fire, — the one laid down, the one taken out, the one taken forward, and the one spread (over the three hearths). Now, that which is laid down is this very (terrestrial) world ; that which is taken out is the air-world, that which is taken forward is the sky, and that which is spread is the regions. And that which is laid down is Agni, that which is taken out is Vayu (the wind), that which is taken forward is Aditya (the sun), and that which is spread is A'andramas (the moon). And that which is laid down is the Garhapatya, A that which is taken out is the Ahavaniya, that which is taken forward is the (fire) they lead forth eastwards from the Ahavaniya ; and that which is spread is the one they take northwards for the cooking of the victim, and that (used) for the by- offerings ' : let him therefore perform the animal sacrifice on a fire taken forward. Third Bra iim a.ya. i. Here, now, they say, 'To what deity should this victim belong ? '- — 'It should belong to Pra^a- pati,' they say; 'for it was Pra^apati who first saw it : therefore it is to Pra^apati that this victim should belong.' 2. And they also say, ' To Surya (the sun) that victim should belong; ; ' — whence it is that cattle are tied up when he (the sun) has set : some of them 1 See ill, 8, 3, 18; 8, 4, 9, with note. 128 .SWT.W'ATIIA-r.RAIIMA.VA. they tie up1 in their respective stables, and others just flock together : — ' therefore,' they say, 'it is to Surya that this victim should belong.' 3. And they also say, 'To Indra and A-gni that victim should belong; for behind these two deities are (all) the other gods ;— if one who is afflicted sacrifices, those two (gods) sustain him ; and it one sacrifices with (a desire for) abundance-, they sustain him : therefore it is to Indra and Agni that this victim should belong. 4. The animal sacrifice, indeed, is the breath, whence, as long as one lives, no other has power over his cattle, for they are tied to him. 5. Pra^apati said to Agni, ' I will perform sacrifice with thee : I will lay hands upon thee (as a victim).' — 'Nay,' said he, 'speak unto man!' He said to man, ' I will perform sacrifice with thee : I will lax- hands upon thee.' — ' Nay,' said he, 'speak unto the cattle!' He said to the cattle, 'I will perform sacrifice with you : I will lay hands upon you.' — 'Nay,' said the)-, 'speak unto the moon!' He said to the moon, ' I will perform sacrifice with thee : I will lay hands upon thee.' — ' Nay,' said he, 'speak unto the sun!' He said to the sun, 'I will perform sacrifice with thee: I will lay hands upon the.' ' So be it!' said he; 'but seeing that those liked it not (to be slaughtered), what, then, shall become mine that now is with these :! ? ' — ' What- 1 ( )r, perhaps, cattle are shut up — some of them they shut up. 2 ? Thus, apparently, S£ya»a : — Anye tv indragnyo/z sarvadevalfi- pridhanyat svoddesena yagaw kr/tavataw kr ime«artinajcdc(atv)an mahataA (? maha.va/z) prapakatv;U ka. pa.rur aindr&gna iti. 3 Eteshaw svabhutaw vastu ki/« labdhaw bhavet, Say. xi ka.ntja, 8 adhyAya, 3 brAhmaya, 6. 129 soever thou mayest desire,' he said. — ' So be it,' he replied. He laid hands upon him, and this is that animal of his seized (for sacrifice). When slaughtered, it swelled, and by means of those Apri-hymns, he appeased it ] ; and inasmuch as, by means of these A A Apri-hymns, he appeased it, they are called Apris. And let him, for that reason, say of the slaughtered animal, ' Let it lie for a moment ! ' As great as the world is which he gains by performing the horse- sacrifice, so great a world does he gain by this (animal sacrifice). 6. The (wind of the) eastern region breathed over that (dead victim), saying, ' Breathe forth ! ' and thereby laid the breath (of the mouth) into it ; the southern region breathed over it, saying, ' Breathe through ! ' and thereby laid the through- breathing into it ; the western region breathed over it, saving, 'Breathe off!' and therebv laid the off- breathing into it ; the northern region breathed over it, saying, ' Breathe up ! ' and thereby laid the up-breathing (of the nostrils) into it ; the upper ion breathed over it, saying, ' Breathe all about ! ' and thereby laid the circulating breathing into it. Therefore, regarding a new-born son, let him say to five Brahma^as, before the navel-string has been cut, 'Breathe over him in this way-!' But if he should be unable to obtain them he may even III, 8, 1, 2 (with note), where ' a-pri ' is apparently taken by the Brahmawa in the sense of ' to fill up.' - The Brahmans having been placed in the direction of the respective quarters, the father makes one after the other breathe upon the child, — the first from the east and the child's head, the second from the right side, &c, in sunwise uc cession; the fifth (whose position is not specified) breathing right d wn upon the child. [44] K I ;o SATAPATIIA-BRAHMAA'A. himself breathe over him whilst walking round him ; and that (son of his) attains the full measure of life ] and lives to old age. 7. He (the sun) took unto himself Agni's breath; whence that (fire) does not blaze unless fanned or kindled, for its breath has been taken from it ; and, verily, he who knows this takes away the breath of life from his spiteful enemy. 8. He took to himself Vayu's form; whence people hear it (the wind), as it were, shaking, but do not see it, for its form has been taken from it ; and, verily, he who knows this takes away the form of his spiteful enemy. 9. He took to himself man's thought; whence people say, ' The divine thought protect thee, man's thought me ! ' for his thought has been taken from him ; and, verily, he who knows this takes away the thought of his spiteful enemy. 10. He took to himself the eye of cattle ; whence, even whilst seeing clearly, as it were, they do not know anything, but only know what it is when they smell at it, for their eye has been taken from them ; and, verily, he who knows this takes away the eye of his spiteful enemy. 1 1. He took to himself the moon's shine ; whence of these two (sun and moon), though being similar, the moon shines much less, for its shine has been taken from it; and, verily, he who knows this takes away the shine from his spiteful enemy. And inas- much as he took these away (a-da), he (the sun) is called Aditya. 1 Viz. a hundred years, Say. See X, 2, 6, 9 ; part iv, introd., p. xxiii. xi kAnda, 8 adhyaya, 4 ukaiima.va, 3. 131 Fourth BrAhmaya. 1. Now, once upon a time, a tiger killed the samra^-cow 1 of those (who were sacrificing) with (the king of the) Kei"in as their Gr/hapati -. He (the king3) said to his fellow-sacrificers, 'What atonement is there for this ? ' They replied, ' There is no atonement for this : Kha/^ika Audbhari alone knows an atonement for it; but he certainly desires as much as this, and worse than this 4, (to happen) to thee.' 2. He said, ' Charioteer, put to my horses ; I shall drive thither : if so be he will tell me, I shall succeed (with my sacrifice) ; but if he will have me die, I shall be shattered along with the shattered sacrifice.' 3. Having put to the horses, he drove off, and 1 That is the cow which supplies the milk for the Pravargya ; this milk, when heated, being called ' gharma (heat) ' or ' samrag- (sovereign king).' See part ii, p. 104, note 3. 2 Gr/hapati, or house-lord, master of the house, is the title of the principal sacrificer at a sacrificial session (sattra). — According to Sayawa, the Kcrina/; were a race of nobles (ra^ana//), who, on this occasion, were performing a ' sattra/ and are therefore styled 'householders' (gr/hapati); — kcrino nama ra^ana^ sattrayagam anutishManto gr/hapataya asu/j. Saya«a thus takes ' keji-gr/hapa- taya//,' not as a bahuvrihi, but as a tatpurusha (karmadharaya, 'the Ke^in householders') which would, however, require the accent on the second member of the compound. — Though all those taking part in a sacrificial session ought to be IMhmans, the rule does not seem to have been strictly observed. Cf. part iv, introd., p. xxv ; Weber, Ind. Stud. X, pp. 25; 94. 5 Gr/hapatishu pradhanabhuta/2 ke-rira,^, Say. * That is, that even a greater misfortune should happen to thee, — atyantaw papayukta;« govadhadidoshayuktam ity artha/i, Say. K 2 I 32 SATAPATHA-BRAHMAJVA. came thither1. When he (Khattflfika) saw2 him, he said, ' Seeing that there are those skins on deer, we break their ribs and cook them : the skin of the black antelope is attached to my neck 3 — is it with thoughts such as these that thou hast dared to drive over to me ? ' 4. ' Not so,' he replied ; ' a tiger has killed my samra^-cow, reverend sir; if so -be thou wilt tell me, I shall succeed ; but if thou wilt have me die, I shall be shattered along with the shattered sacrifice.' 5. He said, ' I will take counsel with my coun- sellors V Having called them to counsel, he said, ' If I tell him, his race, not mine, will prevail here5, 1 Saya//a makes Kha;/< initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate mind and speech, and (people) would be liable to perish : let therefore no other person be initiated between those two. 6. He then initiates the Brahma;/ a kh2.n1 sin for the Brahman, for under him the former is. He then initiates the Prastot// for the Udgatr/, for under 1 Viz. as the offering-priest kut *i«xv", he who, by the recita- tion of his ' invitatory' and 'offering' verses, like Agni, draws the gods to the offering, and causes them to graciously accept it. 2 The Adhvaryu is the head of the sacrifice (IV, 1, 5, 16); and, as the mind, he marches in front. See also III, 2, 4, n. 'Mind goes before Speech (prompting her), " Speak thus ! say not this ! " Xl[ KA.VflA, I ADF1YAYA, I BRAI1MAAW, IO. [37 him the former is. He then initiates the Maitra- varuwa for the Hot//, for under him the former is. These four the Pratiprasthat// initiates. 7. The Nesh/V/ then initiates the Pratipra- sthatrz for the Adhvaryu, for under him the former is. It is after the fitting out ! of these nine that the others are fitted out; for there are nine vital airs: he thus lays the vital airs into them ; and so they attain the full term of life, and so they do not depart this world before their (full) term of life. 8. He then initiates the Potrz for the Brahman, for under him the former is. He then initiates the Pratihartr/ for the Udgatrz, for under him the former is. He then initiates the A/6/zavaka for the Hot/'z', for under him the former is. These four the Nesh/// initiates. 9. The Unnetrz then initiates the Nesh/rz for the Adhvaryu, for under him the former is. He then initiates the Agnidhra for the Brahman, for under him the former is. He then initiates the Subrahma/zya for the Udgat/7, for under him the former is. He then initiates the Gravastut for the Hot/'z', for under him the former is. These four the Unnetrz initiates. 10. Either a Snataka 2, or a Brahma/'arin, or some one else who is not initiated, then initiates the Unnetrz; for they say, 'No pure one should purify.' This is the regular order of initiation 3 ; 1 Or, after getting them ready, or prepared (k/z'pti). 2 That is, one who has completed his course of theological study (brahmaX'arya), and has taken the bath (snata) marking the end of that course, and his return to the bosom of his family. See above, pp. 48-50 (esp. XI, 3, 3, 7). 8 Literally, the initiation in the regular succession. 138 satapatha-brAhmajv \. and, assuredly, only when, knowing this \ they become initiated, they make ready the sacrifice even whilst being initiated, and along with the getting ready of the sacrifice security of property accrues to the performers of the sacrificial session (Sattra) ; and, along with the accruing of security of property to the performers of the session, security of property also accrues to that -district in which they perform the sacrifice. 11. Now, the Unnetrz is initiated last of these, and when they come out from the purificatory bath it is he that comes out first ; for the Unnetrz is the vital air : he thus lays vital air into them on both sides ; and so they attain the full term of life, and so they do not depart this world before their (full) term of life. This is the regular order of initia- tion : and, assuredly, he should become initiated only where such as know this become initiated. Second Braiimajva. I. Verily, from out of faith the gods fashioned the initiation, from out of Aditi the opening (sacri- fice 2), from out of Soma the buying (of Soma- plants), from out of Vishwu the guest-offering, from out of the sun the Pravargya, from out of the Svadha (the food of departed ancestors) the Upa- 1 That is to say, when they become initiated in accordance with this knowledge. 2 For the Praya/nyesh/i of the ordinary Soma-sacrifice, see part ii, p. 47 seqq. For the subsequent ceremonies, cf. the table intents of the same part. They are here alluded to for the reason that the}- are essential parts of every day's performance during the year's session. XII K.ANDA, I AUIIYAVA, 2 BRAHMA2VA, 2. 1 39 sads, from out of Agni and Soma the day of fasting, and from out of this world the opening Atiratra 1. 2. From out of the year (they fashioned) the A"aturvi;//.sa day, from out of the priesthood the Abhiplava (shadaha), from out of the nobility the P/v'sh///ya (sharfaha) '-, from out of Agni the Abhi;rit, from out of the waters the Svarasaman days, from out of the sun the Vishuvat, — the Svara- saman days have been told ; — from out of Indra the Vi^va^it, — the Pr/sh///ya and Abhiplava have been told ; — from out of Mitra and Varu/^a the Go and 1 The Praya;/iya Atiratra is the first day of the sacrificial session called G a vam ayanam, the performance of which lasts a year, and in- cludes the following sacrificial periods and days (cf. part ii,p. 427): — Prayawiya Atiratra, or opening day. ^"aturvi/v/^a day, an Ukthya, all the stotras of which are in the ^aturviwja-stoma. 5 months, each consisting of 4 Abhiplava sha<7ahas, and 1 Przsh/ftya sharfaha ( = 30 days). 3 Abhiplavas and 1 Pr/shMya. s 28 days which, with the Abhi^it day (performed with all I two opening days, the stomas). complete the sixth 3 Svarasaman days. ' month. Vishuvat, or Divakirtya day (Ekaviwja-stoma). 3 Svarasaman days. 28 days which, with the two concluding days, complete the seventh month. Visvagit day (performed with all the pr/sh//$as). 1 P/7-sh///ya and 3 Abhiplavas. 4 months, each consisting of 1 Vn'shf/iys. shaakha and four Abhiplava shaut in the second half of the year's session the regular order of the days of the minor sacrificial periods — the Shaiiya\a. First Brahmajva. Ceremonies in connection with the Death of the Agnihotrin. 1. They also say, 'If that performer of a long sacrificial session— to wit, he who (regularly) offers the Agnihotra — were to die whilst staying abroad, are they to sacrifice for him or not ? ' Now, some indeed think that (his Agnihotra) should be offered till they get home l ; but let him not do so, for that (fire) does not submit thereto that they should offer to it, as for the burning of a dead body : it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 2. And some, indeed, say, ' They (the fires) should lie in the very same condition, kept up (with fuel) but without offering being made on them ; ' but let him not do so, for that (fire) does not submit thereto that they should kindle it as for the burning of a dead bod)- : it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 3. And some, indeed, having lifted the two fires 1 Prof. Delbriick, Altind. Syntax, p. 430, takes 'aganto^' in the sense, — ' (thinking) he may still come ; ' but cf. Katy. XXV, 8, 9 with comm., according to which, in case of an Agnihotrin dying away from home, his people are — if the place of his death be somewhere near his home — to take the body there ; but if it be far from home, they are to kindle a fire by 'churning' and burn the body, and having collected the bones and taken them home, they are there to perform the punardaha, or second cremation ; and in either case the Agnihotra is to be performed regularly for the deceased, in the evening and morning, ' till the body or the bones arrive at the house (g/Yhagamanaparyantam).' The force of ' iti ' here evidently is, — (thinking,) ' we will do so until the home-coming.' Harisvamin rightly resolves ' aganto^ ' by ' a aganto/;.' 1 98 satapatha-brAhmajva. on the churning-sticks, lay them down, and churn it (the new fire) out on his being brought (home) ; but let him not do so, for that (fire) does not submit thereto that they should churn it out as for the burning of a dead body : it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 4. Let him rather proceed -thus : — let him bid them seek for a cow suckling an adopted calf, and let him make offering with milk from her ; for tainted is that milk which comes from a cow suckling an adopted calf, and tainted is the Agni- hotra of one who is dead : by thus removing the tainted by the tainted, he becomes more glorious. 5. Concerning this there also is a simile : — if two smashed cars were to (be made to) unite there would be at least one (fit) for driving. 6. The procedure of this same Agnihotra (is as follows) : — He causes her to be milked whilst east- ward invested1; for, sacrificially invested, one gets (the Agnihotra-cow) milked for the gods, but in the case of the Fathers it is done thus. 7. He does not put (the milk) on the (burning) coals '- ; for were he to put it on coals he would be doing (what is done) for the gods : having shifted some hot cinders from the Garhapatya towards the right (south) side, he puts it thereon, and thus makes it to be sacred to the Fathers. 1 That is, wearing the Brahma?/ical cord over the right shoulder, and under the left arm ; instead of over the left shoulder, and under the right arm as is done at the sacrifice. 2 For boiling the milk for the Agnihotra burning coals are shifted northwards from the Garhapatya, and the pot placed there- on ; see part i. p. 330, note. XII KANDA, 5 ADHYAYA, I BRAHMAZVA, II. Iff 8. He does not cause the light (of a burning straw) to fall upon it, nor does he pour water to it ; for were he to make the light fall on it, and to pour water to it, he would be doing (what is done) for the gods. He does not take it off thrice, setting it down each time1 ; for were he take it off thrice, setting it down each time, he would be doing (what is done) for the gods : only once he takes it off drawing it down- wards-, and thus makes it to be sacred to the Fathers. 9. He does not say, ' I will ladle out3!' nor does he ladle out (the milk) four times; for were he to say ' I will ladle out ! ' and were he to ladle out four times, he would be doing (what is done) for the gods : only once he silently turns it upside down (into the spoon), and thus makes it to be sacred to the Fathers. 10. He does not take it (to the Ahavaniya) whilst holding a kindling-stick over (the handle of the spoon4); for were he to take it (there) whilst holding a kindling-stick over it, he would be doing (what is done) for the gods : he takes it whilst holding (a billet) underneath, and thus makes it to be sacred to the Fathers. 11. He does not pass along the north side of the Garhapatya5, for were he to pass along the north 1 When a spoonful of water has been added to the Agnihotra- milkj and the light of a burning straw again thrown on it, the pot is taken up three several times and put down each time further north on the hot ashes ; see part i, p. 331, note 1. 2 That is, down from the ashes — towards the south (where the Fathers, or departed ancestors, are supposed to reside), — whilst in the case of the ordinary Agnihotra he would be shifting the pot more and more upwards, or northwards. Cf. Katy. XXV, 8, 10. 3 See XII, 4, 2, 8. 4 See part i, p. 331, note 4. B Possibly we ought to translate, — he does not go to the north side of the Garhapatya (but to the south side) — that is, if he makes 200 SATAPATlIA-liRAIIMAAA. side of the Garhapatya he would be doing (what is done) for the gods : he passes along the south side of the Garhapatya, and thus makes it to be sacred to the Fathers. 12. And that sacrificial grass which (ordinarily) is lying with its tops towards the north he lays so as to have its tops towards the south, and thus makes (the offering) to be sacred to the Fathers. And having put a kindling-stick on the Ahavaniya, and bent his left knee, he silently turns (the ladle) once upside down (pouring the milk into the fire) and thus makes it to be sacred to the Fathers. He neither shakes (the spoon) upwards1, nor wipes it, nor does he eat (the milk left in the spoon), nor does he throw it out : he thus makes it to be sacred to the Fathers. i 3. They also say, ' If that performer of a long sac- rificial session — to wit, he who (regularly) offers the Agnihotra — were to die whilst staying abroad, how would they supply him with his fires ? ' Well, some, having burnt him, bring (the bones) home and make the fires smell him as he is brought ; but let him not do this, for this would be as if he were to seek to cause the seed implanted in one womb to be born forth from another womb. Having brought home the bones, let him throw them on a black antelope skin, and arrange them in accordance with man's form, and having covered them with wool and sprinkled with ghee, let him by burning unite him two oblations, not only on the Ahavaniya, but also on the Garha- patya (as well as on the Dakshiz/agni), in which case the Adhvaryu would be standing north (or rather north-west) of the fire. Cf. Katy. IV, 14, 22-25. 1 Ordinarily, after the second libation, the priest twice jerks the spoon upwards, and then lays it down on a bunch of grass. XII KAXDA, 5 ADHYAYA, 2 BRAhMAJVA, I. 201 with his fires : he thus causes him to be born from his own (maternal) womb. 14. And some, indeed, burn him in (ordinary) fire (procured) in the village ; but let him not do this, for such fire is a promiscuous eater, an eater of raw flesh : it would be capable of devouring him completely, together with his sons and his cattle. 15. And some, indeed, burn him in a forest-fire ; but let him not do this ; for such fire is unappeased : it would be capable of burning him up together with his sons and his cattle. 16. And some, indeed, burn him in a firebrand; but let him not do this ; for such fire belongs to Rudra : it would be capable of destroying him together with his sons and his cattle. 1 7. And some, indeed, build up a funeral pile in the midst of the (three) fires, and, by burning him, unite him with his fires, thinking, ' There, — to wit, in the midst of his fires, — assuredly is the Sacrificer's abode.' But let him not do this ; for if in that case any one were to say of him, ' Verily, this one has caused a cutting up in the middle of the village : the cutting up of him will speedily come about J : he will weep for his dearest;' then that would indeed be likely to come to pass. S ECOX D B R A 1 1 M AiVA. 1. Now, Naka Maudgalya once said, 'If he believe the Sacrificer to be about to die, let him take 1 The burning of the dead body seems to be compared here with the cutting up of the victim which is done outside the sacrificial ground. Harisvamin, indeed, takes 'grama' here, not in the sense of ' village,' but in that of ' agnisamuha ' — in the midst of the (set of) sacrificial fires — which, if it were possible, would certainly make the comparison even more striking. 202 SATAPATHA-BRAHMAJVA. up the two fires in the churning-sticks, and, having churned out (a new fire), let him continue offering (the Agnihotra) at whatever place may have com- mended itself to him for the immolation1. And if the Sacrificer should then depart this world, — 2. Let him build a pile for him2 in the midst of his fires, and, by burning him, unite him with his fires.' But let him not do this ; for, verily, that (fire) does not submit thereto that they should make offer- ing to it as for the burning of a dead body : it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience. 3. He should rather proceed thus : — let him bid them seek three pots, and, having put therein either (dried) cowdung or straw3, let him place them separately on the (three) fires ; and let them then burn him by means of the fires produced from that blaze: in this way he is indeed burned by (these) fires, though not visibly, so to speak. 4. Wherefore, also, it has been said by the AYshi (V£f. S. XIII, 454), 'The Agni who was born from Agni, from the pain of the earth or be it of the sky; whereby Visvakarman begat 1 Literally, at any place at which the cutting up may have com- mended itself to him (to take place). Whether this 'cutting up' is here to be taken figuratively of the burning of the corpse (daha- sthane, Harisvamin), or of the sacrifice of a barren cow, which may be performed in such a case, or of both, is not quite clear. 2 The construction would rather seem to be, — let him build him (i. e. the dead body) up as a pile amidst his fires. 3 The real meaning of ' jumbala ' is not known, — ace. to the St. Petersb. Diet., some material which readily takes fire, such as straw or oakum. Harisvamin takes it in the former sense, — trirt&ny alpa- sawzsthitani. Cf. Katy. XXV, 7, 12 (? dried cotton fibre or pods). 1 Cf. VII, 5, 2, 21. XII KANDA, 5 ADHYAYA, 2 BRAHMAJVA, J. 20^ living beings, him, O Agni, may thy wrath spare!' As the verse, so its explanation. 5. Now, in the first place, he cleanses him of all foul matter, and causes the foul matter to settle on this (earth); for this (earth) is indeed foul matter: he thus consigns foul matter to foul matter. For, indeed, from that intestine of his, filled with foul matter, when it is burnt, a jackal is produced : (hence he removes it), ' lest a jackal should be produced.' But let him not do this, or his familv will be liable to starve. Having washed him out inside, he anoints him with ghee, and thus makes it (the body) sacri- ficially pure. 6. He then inserts seven chips of gold in the seven seats of his vital airs ; for gold is light and immortality: he thus bestows light and immortality on him. 7. Having then built a pile for him in the midst of his fires, and spread out a black antelope skin with the hairy side upwards, and the neck-part towards the east, he lays him down thereon with the face looking upwards, and puts the ^uhu-spoon filled with ghee on his right, and the upabhrz't on his left hand, the dhruva on the breast, the Agni- hotra-ladle on the mouth, two dipping-spoons on the nostrils, two prasitra-hara^as1 on the ears, the cup used for carrying forward the lustral water on the head, two winnowing-baskets at the sides, on the belly the vessel used for holding the cuttings (of the irt'a), filled with clotted ghee, the wedge (yoke- pin) beside the male organ, two mallets beside the testicles, and behind them the mortar and pestle, 1 That is, two bowls used for holding the Brahman's ' fore- portions '; see part i, p. 69, note 4, 204 SATAPATIIA-BRAHMA2VA. the other sacrificial vessels between the thighs ; and the wooden sword on the right hand. S. Thus supplied with the sacrificial weapons (implements), that Sacrificer passes on to that place which has been won by him in heaven, even as if one who fears spoliation were to escape it ; and, verily, those fires (which are) to be enkindled (will) lovingly touch him, even- as sons lovingly touch their father when he comes home after staying abroad, and make everything ready for him1. 9. If the Garhapatya were to reach him first, one ma)- know that the permanent fire has reached him first : that he will permanently establish himself, and that those behind him will permanently establish themselves in this world. A 10. And if the Ahavaniya were to do so, one may know that the foremost fire has reached him first : that he has been foremost in conquering the (other) world, and that those behind him will be foremost in this world. 11. And if the Anvaharyapa/ana were to do so, one may know that the food-eating fire has reached him first : that he will eat food, and that those behind him will eat food (be prosperous) in this world. 1 2. And if they all (were to reach him) at the same time, one may know that he has conquered a blessed world. Such, then, arc ihe distinctions in this respect. 13. 1 his, then, is that offering of the Sacrificer's body which he performs at the end : from out of that place which has been won by him in heaven he arises immortal in the form of an oblation. 1 That is, they make everything comfortable for him, make him feel at home : — prakrz'sh/am evaina/» svarge kalpayanti pratishMi- tam ; nrtyasthitatvat pratishMa garhapatya// ; comm. mi K.I.VJ5A. 6 adhyAya, i brAhmajva, 2. 205 14. Whatever stone and earthen (vessels of the deceased) there are they may be given to a Brah- maoa1 ; but, verily, he who accepts them is regarded as a remover of corpses. Let them rather throw these (vessels) into the water, for the waters are the foundation of all this (universe) : he thus establishes him firmly on the waters. 15. Either a son (of the deceased), or a brother, or some other Brahma/^a then performs that offering2, with (Va.d part i, p. 2 2, note 2. 2 The Sautramawi is usually classed as one of the seven divisions of the Havirva^v/a, though, in reality, it is much more than that ; its peculiarity consisting in a combination of the ordinary features of the Havirya^a, or ish/i (cf. XII, 7, 2, 21), with those of the animal sacrifice, whilst a third important element, viz. libations of spirituous liquor, imparts to it a certain resemblance, and doubtless an intended resemblance, to the Soma-sacrifice. Of this sacrifice we have already met with a variation in connection with the Ra^asuya (cf. part iii, p. 129 seq.), that form being usually called the A'araka-Sautramawi, as being adopted from the ritual of the Aaraka-achvaryus : whilst the form described in the remaining portion of the present KaWa is, according to La/y. 6*raut. V, 4, 20, called Kaukili Sautmmam (cf. Ajv. .St. Ill, 9, 9 comm. ; Weber, Ind. Stud. Ill, p. 385). The name itself is derived from ' sutraman,' i. e. ' the good guardian,' as which Indra is worshipped in this sacrifice (cf. V, 5, 4, 1 seq.). The whole performance takes four days, during the first three of which the Sura-liquor is prepared and matured, and offerings of a rice-pap to Aditi, and a bull to Indra are performed ; whilst the main sacrifice takes place on the fourth day — the day of either full moon or new moon — the chief oblations offered on that day being three cups of milk, and as many of SurA-liquor, to the Ajvins, Sarasvati, and Indra respec- tively; of three animal victims to the same deities; and of thirty- three libations of fat gravy, or liquid fat (vasa), obtained from the cooking of the victims, and offered by means of bull's hoofs used as cups. At the end of the sacrifice, a third bull is offered to Indra in his form of Vayodhas (giver of life), together with another pap 2 1.}. SATAPATIIA-BRAHMAiVA. brought Soma-juice suitable for witchery l, and withheld from Indra. Indra by force drank off his Soma-juice, thereby committing a desecration of the sacrifice. He went asunder in every direction, and his energy, or vital power '-, flowed away from every limb. 2. From his eyes his fiery spirit flowed, and became that grey (smoke-coloured) animal, the he- goat ; and what (flowed) from his eyelashes became wheat, and what (flowed) from his tears became the kuvala-fruit ;. (£aru) to Aditi and an oblation of curds to Mitra and Varuwa. No mention is made of the Agnishomiya he-goat usually offered on the day preceding the Soma-pressing, the first bull offered to Indra probably taking its place on this occasion, whilst the bull to Indra Vayodhas would seem to take the place of the sacrifice of a barren cow (to Mitra and Varuwa) which usually takes place at the end of a Soma-sacrificc. In an interesting variation (Sautra- ma«a-yag-«a), described in -Sahkh. Sv. XIV, 12-13, and performed as a real (Agnish/oma) Soma-sacrifice, the final animal sacrifice indeed is that of a barren cow to Indra Sutraman ; only two other victims — a reddish he-goat to the Ajvins and a ewe to Sarasvati — beinchc Syntax, p. 401. 2 ' Yirya' (virile power) is constantly used to explain ' indriya.' 3 The words ' kuvala, badara, and karkandhu ' are the names of three varieties of the jujube, or fruits of Zizyphus Jujuba, for a description of which see the comm. on Kitty. Sr. XIX, 17 scqq. According to Stewart and Brandis' Forest blora of North-West and Central India (p. 87), ' this species varies exceedingly, in the shape and size of the fruits, the shape and tomentum of the haves, and general habit ; ' ' the Zizyphi of North India want more investigation on the spot.' . . . ' Lakh is produced on this tree in Sindh, the Panjab, and Central India. 'J he bark is used as dye-stuff; the root is a febrifuge in native pharmacy. A gum exudes from the trunk; and in Kangra a wild silkworm lives on the tree, the silk of which was much employed formerly to tie the barrel to the stock of the matchlock. But the tree is mainly cultivated for its fruit, XII K\ND\, 7 ADIIVAVA, I BRAIIMAiVA, 9. 21 5 3. From his nostrils his vital power flowed, and became that animal, the ram ; and what (flowed) from the phlegm became the Indra-grain, and what moisture there was that became the badara-fruit l. 4. From his mouth his strength flowed, it became that animal, the bull ; and what foam there was became barley, and what moisture there was became the karkandhu-fruit l. 5. From his ear his glory flowed, and became the one-hoofed animals, the horse, mule, and ass. 6. From the breasts his bright (vital) sap flowed, and became milk, the light of cattle; from the heart in his breast his courage flowed, and became the talon-slaying eagle, the king of birds. 7. From his navel his life-breath flowed, and became lead, — not iron, nor silver ; from his seed his form flowed, and became gold ; from his gene- rative organ his essence flowed, and became parisrut (raw fiery liquor) ; from his hips his fire flowed, and became sura (matured liquor), the essence of food. 8. From his urine his vigour flowed, and became the wolf, the impetuous rush of wild beasts ; from the contents of his intestines his fury flowed, and became the tiger, the king of wild beasts ; from his blood his might flowed, and became the lion, the ruler of wild beasts. 9. From his hair his thought flowed, and became millet ; from his skin his honour flowed, and became the asvattha tree (ficus religiosa) ; from his flesh his force flowed, and became the udumbara tree (ficus glomerata) ; from his bones his sweet drink flowed, which is more or less globose on the wild and commoner sorts, and ovoid or oblong on the cultivated and improved kinds.' 1 See note 3 on preceding page. 2l6 SATAPATHA-BRAHMAtfA. and became the nyagrodha tree (ficus indica) ; from his marrow his drink, the Soma-juice, flowed, and became rice : in this way his energies, or vital powers, went from him. 10. Now at that time he (Indra) had to do with Namu/vi, the Asura. Namu/C-i bethought him, ' He has been undone once for all : I will seize upon his energy, his vital power, his Soma-drink, his food.' By (taking) that Sura-liquor of his he seized upon his energy, or vital power, his Soma-drink, his food. He lay there dissolved. The gods gathered around him, and said, ' Verily, he was the best of us ; evil has befallen him : let us heal him ! ' 1 1. They said to the two A-svins, 'Ye are Brahman physicians : heal ye this one ! ' They replied, ' Let there be a guerdon for us ! ' They spake, ' That he-goat there shall be your guerdon.' They said, ' So be it ! ' and hence the smoke-coloured (he-goat) is sacred to the two Aivins. 12. They (the gods) said to Sarasvati, 'Verily, thou art healing medicine : heal thou this one ! ' She replied, 'Let there be a guerdon for me ! ' They spake, ' That ram there shall be thy guerdon ! ' She said, 'So be it!' and therefore the ram is sacred to Sarasvati. i",. They then spake, ' Verily, there is even now as much in him (Indra) as that bull: that one shall belong to him himself.' They said, ' So be it ! ' and therefore the bull is sacred to Indra. 14. The two Aivins and Sarasvati, having taken the energy, or vital power, from Namu/6i, restored them to him (Indra), and saved him from evil. ' Truly, we have saved him from evil so as to be well-saved (sutrata),' they thought, and this became XII KANDA, 7 ADHYAYA, 2 BRA! IMA.YA, 4. 21 7 the Sautrama/^i : and this is the (saving) nature of the Sautramawi — it saves the self from death, and repels evil for whosoever thus knows that (saving) nature of the Sautrama//i. There are (for this sacrifice) thirty-three Dakshi//as (presents to priests), for thirty-three were the gods who healed him : whence they say, ' Dakshi/^as are healing medicine.' Second BrAhmajva. 1. Verily, his fiery spirit, his energy, or vital power, depart from him whom Soma purges either upwards or downwards. 2. As to this they say, ' Truly, the Soma-juice is the Brahma//a's food ; and, indeed, it is not owing to Soma when a Brahma^a vomits Soma ; and he who vomits Soma is one who, whilst being fit to (gain) prosperity, does not gain prosperity, and who, whilst being fit to (gain) cattle, does not gain cattle1, for Soma is cattle.' 3. Let him seize for sacrifice that grey (he-goat) of the Ai"vins, the ram of Sarasvati, and the bull of Indra ; for the Ai'vins are the physicians of the gods, and it is by them that he heals this (Sacrificer); and Sarasvati is healing medicine, and it is with her help that he prepares medicine for him; and Indra is energy (indriya), or vital power, and it is with his help that he bestows energy, or vital power, on this (Sacrificer). 4. The two A.rvins, indeed, are the eyesight, 1 According to Katy. XIX, 1, 4, the Sautramawi may also be performed by one who finds himself in the unfortunate position here referred to ; as also (ace. to ib. 3) by a king who has been deprived of his kingdom. 2 I 8 SATAPATIIA-BRAHMAATA. fiery spirit ; and inasmuch as there is (a victim) sacred to the A^vins, he (the priest) bestows eyesight, fiery spirit, on this (Sacrificcr). And the ear also (he thereby bestows on him), for one and the same are the eye and the ear. 5. Sarasvati is the breath, vital power; and in- asmuch as there is (a victim) sacred to Sarasvati, he bestows breath, vital power, on this (Sacrificer). And the off-breathing also (he thereby bestows on him), for one and the same are the breath (of the mouth) and the off- breathing. 6. Indra is speech, strength ; and inasmuch as there is (a victim) sacred to Indra, he bestows speech, strength, on this (Sacrificer) ; and mind also, for one and the same are speech and mind. 7. ' lie-goats are sacred to the Asvins, ewes to Sarasvati, and cows (and bulls) to Indra,' they say : if these animals are sacrificed, he, by means of those deities, gains those (three) animals. 8. There is a mare with a foal ' : the one-hoofed (animal), glory, he thereby secures (for the Sacrificer-). There are hairs of wild beasts3, for the purpose of securing the wild beasts; — there are hairs of wolf: vigour, the impetuous rush of wild beasts, he thereby secures ; — there are hairs of tiger : courage, the sway of wild beasts, he thereby secures ; — there are hairs 1 According to XII, 9, 2, 1 1, a milch cow with her call' are given as dakshiwa for the two paps offered to Aditi, whilst a mare and foal, according to XII, 7, 2, 21, are the fee for the offering of the three victims ; though Katyayana, it is true, makes no mention of this dakshi»a. 2 Or, perhaps, he (the Sacrificer) secures for himself; but see paragraph 15, ' asmai avarunddhe.' 3 IJairs of a wolf, tiger, and lion are put into the cups of spirituous liquor from which libations are made. XII KANDA, 7 ADHYAYA, 2 BRAHMAJVA, 12. 219 of lion : might, the rule of wild beasts, he thereby secures. 9. There are grains of rice and grains of millet, grains of wheat and kuvala jujubes, Indra-grain and badara jujubes, grains of barley and karkandhu jujubes, malted rice and barley ' : both cultivated and wild-grain food he thereby secures; and by means of both kinds of food he duly lays energy and vital power into his own self. 10. With lead he buys- the malted rice, with (sheep's) wool the malted barley, with thread the (fried) rice-grain, — that lead is a form of both iron and gold, and the Sautrama72i is both an ish/i- offering and an animal sacrifice, so that he thereby secures both of these. 1 1. With wool and thread 3 he buys, — this, to wit, wool and thread, is women's work; and work, indeed, means energy, or vital power, and this latter is extinct in women : he thus secures (for the Sacri- ficer) that energy, or vital power, which is extinct in women. 12. Here now, other Adhvaryus buy the malted rice with lead from a eunuch, saying, ' That is that4; for the eunuch is neither woman nor man, and the That is, rice and barley grain that has germinated, and subse- quently become dry. 2 As on the occasion of the purchase of Soma-plants (part ii, p. 63 seq.), the bargain is effected near the anta/it>atya-peg at the back of the Vedi, where an ox-hide is spread for the purpose ; the Adhvaryu asking the seller, ' Seller of Sura and Soma, hast thou Sura and Soma for sale ? ' 3 Thus ' uiTza-sutram ' is to be resolved, according to Katy. XIX, 1, 18 ; the wool being used for buying malted bailey, and the thread for buying fried rice. 4 That is, one is the same as the other. 2 20 .sATAPATIIA-BRAHMAiVA. Sautrama#i is neither an ish/i-offerincr nor an animal sacrifice.' But let him not do so, for the Sautrama//i is both an ish/i and an animal sacrifice, and the eunuch is something unsuccessful among men : they who do this thus place failure into the very mouth (opening) of the sacrifice. Let him rather buy them from a vendor of Soma, for the Sautramawi is Soma: he thus puts a form of Soma into the very mouth of the sacrifice so as to secure the sacrifice. 13. There is a pot (kumbh!) perforated with a hundred holes l, for in many ways did that (Soma) flow out of (Indra); and a hundred-sized also, indeed, is the sacrifice : it is the sacrifice he thereby secures. There is a bowl (sata -) : it is the real (or good) thing (sat) he thereby secures. There is a dish (/tapya) for him to secure food. There is a filter, for they cleanse him, (the Sacrificer, by this offering). There is a tail (-whisk) for turning away evil. There is gold for him to secure form (or colour) ; it weighs a hundred (grains), for man has a life of a hundred (years) and a hundred energies : life, and energy, vital power, he thus lays into his own self. 14. There is an asvattha (ficus religiosa) vessel : honour he thereby secures. There is an udumbara (ficus glomerata) one: force he thereby secures. There is a nyagrodha (ficus indica) one : sweet drink he thereby secures. There are (earthen) pots (sthal!) : the food of the earth he thereby secures. 15. There are supernumerary3 (vessels) of pala-sa 1 For the use of this pot, see note on XII, 8, 1, 8. 2 See XII, 8, 3, 14. 15. 3 At III, 7, 2, 1. 2, I would also now translate 'uparaya' by 'supernumerary' or 'additional': — there are eleven stakes, and a iwelfih, rough-hewn, supernumerary one, &c. XII KANDA, 7 ADIIYAYA, 2 HRAIIM AAA, 1 8. 22 1 wood: the pala^a (butea frondosa) is the Brahman (holy writ, holiness, the priesthood) : it is by the Brahman that he gains the heavenly world. There are two feathers of a talon-slaying (bird) ' : courage, the sway of birds, he thereby secures. There are thirty-six of these (objects), for the B/z'hati consists of thirty-six syllables, and cattle are related to the B/vhati : by means of the B/z'hati he thus secures cattle for him. 1 6. As to this they say, 'The victims have one set of deities, and the cakes another set of deities : this is an improper performance 2 ; how does it become right and proper?' To I ndra belongs the last of the victims, and to I ndra the first of the cakes; and Indra, indeed, is energy (indriya), or vital power: through (Indra's) energy he thus confers on him energy, or vital power; and through (Indra's) energy he secures energy, or vital power. 17. There is a cake to Savitrz for him to become impelled by Savitrz'; and one to Varu/za, for it is Varu/za that seizes him who is seized by evil : through Varu/za he thus delivers him from Varu/za's power ; — it is the final (cake) : he thus delivers him finally from Varu/za's noose. 18. Indra's (cake) is one on eleven potsherds, in order that he may secure (Indra's) energy, or vital For the use of the two feathers of an eagle, see XII, 7, 3, 22. 2 The rule (as laid down in III, 8, 3, 1) is that the Pam-puro^ua, or animal cukes, offered after the animal portions, should belong to the same deities to whom the victims are sacred. On the present occasion this is, however, not the case; for while the three sacii- ficial animals of the main performance belong to the Ajvins, to Sarasvati and India, the three cakes are offered to Indra, Savitr/', and Varu/za respectively. SATAPATIIA-P.RAIIMAiVA. power; for the Trish/ubh consists of eleven syllables, and the Trish/ubh is energy, or vital power. 19. Savit/'/'s (cake) is one on twelve potsherds, for there are twelve months in the year, and the year means constantly existing food : from the year he thus secures for him food. 20. Varima's (cake) is one on ten potsherds, for the Vir&f consists of ten syllables, and Varu^a is Vira^' (the widely ruling), the lord of food : through Varu«a he thus secures food for him. In the middle (of the sacrifice) they proceed with (the offering of) these cakes, for the centre means their (mother's) womb : he thus causes them to be produced from their own (mother's) womb. 21. A mare with a foal is the sacrificial fee, for such a (mare) produces both the horse and the mule, and the Sautrama;d is both an ish/i-offering and an animal sacrifice : thus it is so in order that he may secure both of these. Third Brahmajva. 1. By means of the Sura-liquor Namu/'i, the Asura, carried off Indra's (source of) strength, the essence of food, the Soma-drink. He (Indra) hasted up to the A-fvins and Sarasvati, crying, ' I have sworn to Namu/'i, saying, " I will slay thee neither by day nor by night, neither with staff nor with bow, neither with the palm of my hand nor with the fist, neither with the dry nor with the moist !" and yet has he taken these things from me : seek ye to bring me back these things ! ' 2. They spake, ' Let us have a share therein, and we will bring them back to thee.' — 'These things XII KAJVDA, / ADHYAYA, 3 BRAHMAiVA, 5. 223 (shall be) in common to us,' he said, ' bring them back, then ! ' 3. The Arvins and Sarasvati then poured out foam of water (to serve) as a thunderbolt, saying, ' It is neither dry nor moist;' and, when die night was clearing up, and the sun had not yet risen, Indra, thinking, ' It is neither by day nor by night,' therewith struck oft" the head of Namu/i, the Asura. 4. Wherefore it has been said by the AYshi (AVg-veda S. VIII, 14, 15), 'With foam of water, Indra, didst thou sever the head of Namu/i, when thou wert subduing all thine enemies.' Now, Namu/'i is evil : having thus, indeed, slain that evil, his hateful enemy, Indra wrested from him his energy, or vital power. Let him who has an enemy perform the Sautrama/zi : he thereby slays that evil, his hateful enemy, and wrests from him his energy, or vital power. In his (Xamu/'i's) severed head there was the Soma-juice mixed with blood. The\ loathed it. They perceived that (means of) drinking separately (one of) the two liquids, — ' King Soma, the drink of immortality, is pressed1;' — and having thereby made that (Soma) palatable, they took it in (as food). 5. With (Vaf. S. XIX, i), 'Thee, the sweet (liquor I mix) with the sweet (Soma),' he com- pounds (the ingredients for the preparation of) the Sura-liquor-, and makes it palatable ; — ' the strong 1 \7\v . S. XIX, 72 seq. On ihe myth cp. Muir, O. S. T., vol. v, p. 94. 2 The preparation of the Sura is described in Katy. XIX, 1, 20-21 and cemms., and by Mahidhara on Vag. S. XIX. 1. in the following way. Having purchased (a) malted rice (jashpa), malted barley (tokma), and fried rice (\aga/i), and (b) various vegetable substances (called with the generic name of nagnahu) serving as spices and ferments, such as the bark of Vatica robusta, three 2 24 .YATAPATIIA-BRAHMAiVA. with the strong,' he thereby bestows energy on him (the Sacrificer) ; — 'the immortal with the immortal,' he thereby bestows life on him; — 'the honeyed with the honeyed,' he thereby bestows flavour to it (the liquor); — 'I mix with the Soma,' he thereby makes it (the Sura-liquor) a form of Soma. 6. 'ThouartSoma: eet thee matured for the A„vvins! get thee matured for Sarasvati ! get thee matured for Indra Sutraman!' for these were the deities who first prepared that sacrifice, and with their help he now prepares it ; and, moreover, he thereby provides these deities with their share. He distils it with a view to (its being like) the Soma- pressing. For three nights it remains standing, for the Soma remains standing for three nights after it has been bought : he thus makes it a form of Soma. myrobalans (nutmecr, areca-nut, and cloves), ginger, hog-weed, &c, he takes them into the fire-house, and pounds the two lots sepa- rately. He then prepares two gruels or mashes of rice and millet respectively, adding more water than is ordinarily used, puts them on die fire till they boil over, and catches the overflowing water in two separate vessels. He then adds thereto one-third part of the (still separate) pounded malted rice and bailey and fried rice (or one-sixth part into each vessel), and likewise one-half of the spice (or one-fourth part into each vessel) : this mixture, called masara ving both as malt and as flavouring matter), is allowed to dry and is then pounded. One-half of the remaining pounded malted rice and barley and fried rice, as well as the whole of the remaining spices, is then, in equal parts, added to the two mashes, which are thereupon poured into a large vessel, after which the pounded 'masara' is mixed with the compound whilst the above formula is pronounced ; and the pot is deposited in a hole dug in the south-western corner of the fire-shed (jala), where it remains standing for three days (and nights), during which the milk of one, two, and three cows respectively, and the remaining quantities of malted and fried grain are gradually added to it (see XII, 8, 2, 8-10). XII KANDA, 7 ADHYAYA, 3 BRAIIMAA'A, 9. 225 7. There are two Vedis x (altar-grounds), — ' Two worlds in truth there are,' they say, ' the world of the gods, and the world of the Fathers.' One (of the Vedis) is in the north, and the other in the south, for the world of the gods is in the north, and the world of the Fathers in the south : by the northern one he secures the world of the gods, by the southern one the world of the Fathers. 8. There are both milk and Sura-liquor ; for milk is Soma, and the Sura-liquor food : through the milk he secures the Soma-drink, and through the Sura-liquor food. And milk is the nobility (chief- taincy), and Sura-liquor the peasantry (clan) ; the milk he purifies after purifying the Sura-liquor : he thus produces the nobility from out of the peasantry, for the nobility is produced from out of the peasantry. 9. With (Va\ S. XIX, 6), 'Yea, even as the owners of barley cut their barley-. . . ,' (the Adhvaryu) fills (three) cups of milk, — barley-stalks are Soma-stems, and milk is Soma-juice : by means of Soma he thus makes it Soma-juice. With a single (verse) he fills them : singly and solely on the Sacrificer he thus bestows prosperity, for milk is prosperity. 14. With (Vaf. S. XIX, 7), 'Separately, indeed, a seat, acceptable to the gods, hath been prepared for you two,' he fills the (three) cups 1 This takes place on the northern Yecli, by means of a wooden (reed) vessel and a strainer of goat's and sheep's hair. 2 For the complete verse, see V. 5, 4, 24. Q 2 2 28 SATAPATIiA-BRAHMAJVA. of Surd-liquor ; for separate, indeed, are the Soma- juice and the Sura-liquor; and 'acceptable to the gods ' he says, because these two are indeed accept able to the gods ; and ' separately a seat hath been prepared ' he says, because there are two altar- grounds ; — 'do not ye mingle in the highest heaven!' he thereby keeps him (the Sacrifices) from evil; — 'the potent Sura-liquor thou art,' he thereby makes Sura to be Sura; — 'and this is Soma,' he thereby makes Soma to be Soma; — 'entering thine own seat, injure me not!' he thereby turns it (the Sura-liquor) away to its own seat for his own safety. With a single (verse) he fills them : singly and solely on the Sacrificer he thus bestows fame, for the Sura-liquor is fame. 15. Verily, the cups of milk are the nobility (chieftaincy), and the cups of Sura-liquor are the peasantry (clan) : thus, were he to draw (the cups) without interlinking them, he would detach the peasantry from the nobility, and the nobility from the peasantry, and would cause confusion between the higher and lower, and a failure of the sacrifice. He draws them so as to be interlinked l, and thereby combines the peasantry with the nobility, and the nobility with the peasantry, for the pre- vention of confusion between the higher and lower, and for the success of the sacrifice. 16. And the cups of milk are the vital airs, and the cups of Sura-liquor the body: thus, were he 1 That is to say, in drawing the cups he draws alternately a cup of milk, and a cup of Sura; Katy. .S'r. XIX, 2, 21. According to ib. 22, the three cups of milk may, however, be drawn first, and then the cups of liquor. XII KANDA, 7 AD1IVAVA, 3 BRAHMAYA, 20. 229 to draw (the cups) without interlinking them, he would detach the body from the vital airs, and the vital airs from the body, and the Sacrificer would be liable to perish. He draws them so as to be interlinked, and thereby combines the body with the vital airs, and the vital airs with the body ; and, indeed, he also lays vital power (or life) into him : whence he who has performed the Sautrama^f, and even he who thus knows this, attains the full (measure of) life. 1 7. And the cups of milk are Soma, and the cups of Sura-liquor food : thus, in that both cups of milk and cups of Sura-liquor are taken, he indeed secures for himself both the Soma-drink and food. 18. And the cups of milk are cattle, and the cups of Sura-liquor food : thus, in that both cups of milk and cups of Sura-liquor are taken, he indeed secures for himself both cattle and food. 19. And the cups of milk are domestic animals, and the cups of Sura-liquor wild animals : thus, in that both cups of milk and cups of Sura-liquor are taken, he indeed secures for himself both domestic and wild animals. And he mixes the cups of milk with both cultivated and wild-growing (fruit), whereby both cultivated and wild-growing food is secured to the domestic animals. 20. As to this they say, ' In that there are those wild beasts, this is a form of that cruel deity ; and if he were to mix the cups of milk with hairs of those beasts, he would thrust the cattle into the mouth of Rudra, and the Sacrificer would be without cattle : let him not mix them, or cattle would not be secured by him, for Rudra is the ruler of animals.' The cups of Sura-liquor alone he mixes with hairs of those 23O SATAPATIIA-BRAIIMAiVA. beasts : he thus puts into the Sura, what belongs to Rudra, whence by drinking Sura-liquor one becomes of violent (raudra) mind ; and on the wild beasts alone he thus directs Rudra's shaft so as to insure safety to the domestic animals ; and cattle are secured by him and he does not thrust the cattle into the mouth of Rudra. 21. [Va£\ S. XIX, 10; 1 1,] J That dysentery which spareth both the tiger and the wolf, the winged eagle and the lion, may it spare this (Sacrificer) trouble! — Whereas, as a child, joy- fully sucking, I chafed my mother, so now, O Agni, I become freed from my debt: un- harmed by me are my parents.' 22. With two eagle-feathers, the Adhvaryu and Pratiprasthatrz purify the Sacrificer, turned towards the east behind the altar-ground l, both upwards and downwards, — this is a form of the in-breathing and the upward breathing : the in-breathing and the upward breathing he thereby secures ; for both up- wards and downwards this breath passes along the body. With (Va^. S. XIX, 11), ' Uniting ye are : unite me with happiness2!' he touches the cups of milk : with prosperity and fame he thereby endows him. With, 'Disuniting ye are: dis- unite me from evil!' he touches the cups of Sura-liquor : he thereby keeps him from evil. 1 That is, behind the maha-vedi, near the anta//patya-peg, where the purchase of the ingredients for the preparation of the Sura had taken place. 7 Cf. V, 1, 2, 18, where the same two formulas are used whilst the Soma and Sura-cups are first held together, and then withdrawn from each other ; and the terms ' samprzX- ' and ' viprifc ' were accordingly taken in a passive sense, ' united ' and ' disunited ; ' XII KAXDA. S ADIIVAVA, I l'.KA 1 1 M AVA, 2. 21,! Eighth Adhvava. First Brah.maa^a. i. Now, when Indra's energies, or vital powers, departed from him, the gods restored them by means of this very sacrifice. Both cups of milk and cups of Sura-liquor are filled : they thereby restore to him his energies, or vital powers. On the northern fire they offer (from) the cups of milk, and thereby provide him ' with the bright liquor, with the Soma-drink. 2. He (the Adhvaryu) offers (of the three cups of milk) with (Vaf. S. XIX, 32), 'By their devo- tions the buffalos quicken the sacrifice,' — the buftalos, doubtless, are the officiating priests, and devotion is sacrifice : through the priests he causes the sacrifice to prosper, and through the sacrifice the sacrificer '- ; — 'the barhis-seated one, sup- plied with Sura, and goodly heroes,' supplied with Sura, indeed, is this barhis-seated sacrifice, to wit. the Sautramam : by means of the barhis (the sacred grass on the Vedi), and the sacrifice, he causes him to prosper; — 'they who bestow Soma,' — they thus bestow the Soma-drink upon him; — 'with the deities in heaven,' — they thus place him with the deities in heaven; — 'may we enjoy ourselves,' — the Soma-juice, indeed, con- whilst here the active sense seems preferable, the term ' viprz'k ' probably referring to the tendency of fiery liquor for producing broils. 1 Or, cause him to prosper, render him successful by means of the liquor; MS. I. O. 311 reads ' samardhayanti.' 2 Or, perhaps, he provides the sacrifice with priests, and the Sacrificer with sacrifice. For obvious reasons the first two padas of the verse have been transposed in the translation. 232 ffATAPATHA-BRA 1 1 MAA'A. duces to joy, and so does the Sura-liquor : both the joy of Soma and the joy of Sura he thus secures ; — 'worshipping Indra with good hymns of praise!' — for the hymn of praise is food for the gods, and the sacrifice also is food : by sacrifice, by food, he thus makes him successful. Having sacrificed, they drink (of the milk), and thereby increase what is prosperous with him. 3. He drinks1, with (Va^. S~ XIX, 34), 'The (Soma) which the Ai"vins (brought away) from Namu/i, the Asura,' — for the two A^vins indeed brought away that (Soma-juice) from Namu/'i ; — 'and Sarasvatl distilled for the sake of Indra's strength,' — for Sarasvati indeed distilled it for the sake of Indra's strength; — 'that clear, sweet draught,' — for clear and sweet indeed is that draught, Soma ; — ' King Soma I now drink,' — it is thus king Soma that comes to be drunk by him. The cups of Sura-liquor they offer (from) on the southern fire 2, and thereby keep him (the Sacri- ficer) from evil 3. 4. He (the Pratiprasthatr?) offers (libations from the cups of Sura-liquor4), with (Vaf. S. XIX, 33), 'What essence there is of thine, gathered from the plants,' for this Sura-liquor, indeed, is the essence 1 For particulars as to the persons who partake of the respective cups of milk and Sura-liquor, see XII, 8, 2, 22 seqq. 2 That is, on the fire of the southern of the two special Vedis, see p. 225, note. Viz. inasmuch as the libations of liquor are not made on the offering-fire proper, the (northern) Ahavaniya, where the oblations from the cups of milk are made. 4 These cups are of the same kind as those used for the draughts of Soma, being made of pala^a-wood, and resembling mortars in shape ; cf. part ii, p. 259, note 1, towards the end. XII KANDA, 8 ADHVAVA, I BRAIIMAiVA, 6. 233 of both the waters and the plants : by the essence of both the waters and the plants he thus causes him to prosper; — 'the strength of the Soma- juice together with the Sura- liquor,' — he thereby secures what strength there is in the Soma- juice and in the Sura-liquor; — 'by that exhila- rating drink quicken thou the Sacrificer,' — that is, ' by that exhilarating drink gladden thou the Sacrificer;' — 'Sarasvati, the A^vins, Indra, and Agni,' — by deities he (the priest) thus causes the sacrifice to prosper, and by deities and sacrifice the Sacrificer. Having made the offering, they drink (the liquor), and thereby cause to prosper what is unprosperous with him. 5. He drinks, with (Va. S. XX. 80-90, the first and last verses of which are recited thrice ; whilst the 'ahava' (^owsavom, 'let us praise, om !') is inserted by him before each triplet of the remaining nine verses. The two verses used whilst the Sacrificer offers (XX, 11-12) are likewise recited by the [44] S 258 SATArATIIA-BRAIIMAA'A. eleven are the gods,' — for there are indeed thrice eleven gods; — ' three-and-thirty, bountiful,' — for there are thirty-three gods; — 'with Br/haspati for their Purohita,' — B; zhaspati is the Brah- man (n.) : he thus means to say, ' With the Brahman for their Purohita (family-priest);' — 'at the im- pulse (sava) of the god Savitrz',' — that is, 'impelled by the god Savitrz ; '— ' may the gods protect me through the gods!' for the gods in- deed consecrate him through the gods. 30. 'The first with the second,' — for the first (gods, on earth) consecrate him along with the second ones (in the air) ; — 'the second with the third,' — for the second ones consecrate him along with the third ones (in the sky) ; — 'the third with1 the truth,' — for the third ones consecrate him with the truth; — 'the truth with the sacrifice,' — for the truth consecrates him with the sacrifice; — 'the sacrifice with sacrificial texts,' — for the sacrifice consecrates him with sacrificial texts ; — ' sacrificial texts with hymn-tunes,' — for sacrificial texts (ya^us) consecrate him along with hymn-tunes ; — 'hymn-tunes with hymn-verses,' — for hymn- tunes consecrate him along with hymn-verses (/'//•) ; — 'hymn-verses with invitatory verses,' — for hymn-verses consecrate him along with invitatory verses; — 'invitatory verses with offering- verses,' — for invitatory verses consecrate him along with offeri ng- verses ; — 'offering-verses with Vasha/-calls,' — for offering-verses consecrate him Hotr/, as a ' nivid,' being either added at the end of the 6'astra, or inserted before the ninth or tenth verse ; the whole recitation thus consisting of seventeen verses. 1 Mahidhara takes the instrumental throughout as a sociative (saha satyena). XII KAJVDA, 9 ADIIVAVA, I BRAIIMAAW, I. 259 aloiiL! with Vasha/-calls ; — ' Vasha/-calls with oblations,' — for Vasha/-calls consecrate him along with oblations; — 'May the oblations render successful my wishes! bhii/fc ! svaha!' — having thus consecrated him by means of those deities from first to last, he thus, by means of oblations, renders all his wishes successful. Having then solicited an invitation from the officiating priests, he (the Sacrificer) drinks 1 (the remains of the cup of vasa), for the officiating priests are the seasons : it is thus in the seasons that he solicits an invitation. 31. He drinks it, with (Vaf. S. XX, 13), 'My hair is endeavour2, my skin submission and ap- proach3, my flesh inclination, my bone wealth, and my marrow submission,' — for he who is con- secrated by the Sautrama^i enters the worlds and among the deities ; he now has himself invited amongst them *, and thus he arises (in the other world) complete, with a whole body, and with (all) limbs. Ninth Adhyaya. First Brahmaaa.. 1. Verily, from this sacrifice the man5 is born; 1 According to Katy. XIX, 5, 9, the priests themselves first smell the remainder of the fat gravy, with the text (XX, 34), 'The protector of my breath thou art,' &c. Cf. also XIV, 2, 2, 42, with note. 2 The use of ' prayati' in this sense (here and Ya§\ S. XVIII, 1) is peculiar ; being apparently derived from ' pra-yam,' one would expect it to have some such meaning as ' offer, gift.' This and the other predicates, according to Mahidhara, are to show the state of feeling of beings towards the (royal) Sacrificer. The repetition of ' anati ' (bowing, prostration, submission) is strange. A strong alliterative cadence is noticeable in the verse. 3 ? Hardly : return ' here ; rather, perhaps, ' attaining to (the other worlds),' or, possibly, ' the turning to him, gathering round him (of the people).' 4 ? Or, he now calls these to himself in the meantime. 6 That is, the Purusha, Agni-Pra^apati ; and the Sacrificer. S 2 260 satapatha-brAhmajva. and whatever food a man consumes in this world, that (food), in return, consumes him in yonder world. Now this sacrifice is performed by means of spirituous liquor, and spirituous liquor (parisrut) is not to be consumed by a Brahma^a : he thus is born from that which is not (to be) consumed, and the food does not, in return, consume him in yonder world. Therefore this (sacrifice), the Sautramam, is a Brahmawa's sacrifice K 2. The malted rice is the same as his (the man's) hair, the malted barley his skin, the fried rice his flesh, the filtering-cloth his bones, the mash his mar- row, the raw liquor (parisrut) his life-sap (serum), the seasoning (and fermentative substances) his blood, the milk his seed, the mature liquor (sura) his urine, and the impure matter the contents of the stomach. 3. Indra's cake is his heart, that of Savitrz his liver, that of Varwia. his lung, the a^vattha and udumbara vessels his kidneys, the nyagrodha one his bile, the pan (sthali) his intestines 2, the super- numerary (vessels) his bowels2, the two eagle feathers 3 the milt, the throne-seat his navel, the pot his rectum, the (pan) perforated with a hundred holes, the male organ, — and inasmuch as that (pan) is much perforated, therefore that organ is much divided, — the bowl (sata) is his mouth, the strainer 1 That is, because to a man of another caste the spirituous liquor would not be ' anfuh a,' but consumable, and hence it would consume him in the other world. 2 The two terms 'antrawi' and 'guda^' are usually taken as synonymous ; the latter term probably means the lower or larger intestines ; cf. V&g. S. XIX, 86. 3 See XII, 7, 3, 22. XII KAXDA, 9 ADIIYAYA, I BRAII.MAAM, 8. 26 1 his tongue, the dish (>§apya) his anus, the tail (whisk) his bladder. 4. And the sacrificial animal of the A^vins is his limbs, that of Sarasvati his trunk, Indra's bull his form, — whence they say that man's form (wealth) is kine, — the gold (plate) is his vital strength ; it is of the weight of a hundred (grains), whence man has a life of a hundred (years). 5. The two cups of the A-svins are his eyes, and the ground wheat and kuvala (jujubes) his eye- lashes ; the two cups of Sarasvati are his nostrils, and the ground Indra-grain and badara (jujubes) the hair in his nostrils ; the two cups of Indra are his ears, and the ground barley and karkandhu (jujubes) the hair of his ears and his eyebrows. 6. And the hairs of wolf are the hair on his abdo- men and that below ; and the hairs of tiger are the hair on his chest and that of his armpits ; and the hairs of lion are the hair of his head and his beard. 7. There are three sacrificial animals, for this body of man consists of three parts : it is the body he thereby wins (in heaven) for him ; — what is below the navel (he wins) by that of the A^vins, what is above the navel and below the head by that of Sarasvati, and the head itself by that of Indra : both as to its (bodily) form and as to its deities he thus delivers his own self from death, and makes it immortal. 8. There are three sacrificial cakes, for this life of man consists of three parts : it is life he thereby wins for him ; — the early life (he wins) by that of Indra, the middle (part of) life by that of Savitrz, and the last (part of) life by that of Varu;^a : both as to its (bodily) form and as to its deities he thus delivers his life from death, and makes it immortal. 262 SATAPATIIA-BRAHMAiVA. 9. There are six cups (of milk and liquor), for there are these six (channels of) vital airs in the head : it is the vital airs he thereby wins for him ; — ■ his eyes (he wins) by the two (cups) of the Aivins, his nostrils by those of Sarasvati, and his ears by those of Indra : both as to its (bodily) form and as to its deities he thus delivers his own self from death, and makes it immortal. 10. The invitatory and offering-formulas are made continuous1, and relate to the same deities — for the continuity and uninterruptedness of the vital airs. They are all of them invitatory formulas and all offering-formulas, whence all the vital airs pass onwards and all of them backwards. All (the formulas) are first, all of them intermediate, and all of them last, whence all the vital airs are first, all of them intermediate, and all of them last. All the cups have two (formulas, an) invitatory and (an) offering-formula, — this is of the form of the in (and out)-breathing and the up-breathing : it is the in- breathing and the up-breathing he thus secures for himself, and therefore all the vital airs are established on the in-breathing and the up-breathing. 11. Verily the Sautrama7/i is this body (of man) : the Sacrificer is the mind, (that is) speech manifestly; the vedi (altar-ground) is the trunk, the uttara-vedi (high-altar) offspring, the barhis (grass-covering) cattle, the officiating priests the limbs, the fuel the bones, the ghee the marrow, the fire the mouth, the oblation is food, and the concluding rite is life, whence he who has performed the Sautramawi attains life. 1 See p. 244, note 1. XII KAA75A, 9 ADHYAyA, I BRAHMAiVA, 1 6. 263 12. And, verily, these two men that seem to be in the eyes, they belong to the Asvins, and the black (in the eye) belongs to Sarasvati, and the white to Indra ; and in that, when the victim of the Ajrvins is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 1 3. Indra, assuredly, is the mind, Sarasvati speech, and the two Asvins are the ears. Now, whatever one thinks in his mind of that he speaks with his speech, and what he speaks with his speech that one hears with one's ears : thus, in that, when the victim of Sarasvati is being (offered), he makes offering to these deities together, thereby he puts these (parts of the body) together and takes them to himself. 14. Indra, assuredly, is the breath, Sarasvati the tongue, and the two Asvins the nostrils ; and inas- much as through (the channel of) the breath (pra//a) one introduces (pra-wi) food into himself that is the reason of its being (called) ' pra/za.' By means of the tongue one distinguishes the essence (taste) of food, and the nostrils, indeed, are the path of the breath; and in that, when the victim of Indra is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 15. Indra, assuredly, is the heart, Savitrz' the liver, and Varuwa the lung ; and in that, when Indra's cake is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 16. Savitrz, assuredly, is the breath, Varu?za the 264 SATAPATHA-BRAHMA2VA. through-breathing, and Indra the generative organ • and whatever food one eats by means of (the channel of) the breath through that he breathes with his through-breathing, and by means of the generative organ he sheds the essence of food as seed ; and in that, when Savitr/'s cake is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 17. Varuwa, assuredly, is the womb, Indra the seed, and Savitrz* the generator of the seed ; and in that, when Varu^a's cake is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. And wrhosoever thus knows this comes into being along with these deities, and is born again (so as to be) along with these deities ; he increases in offspring and cattle ; he becomes firmly established in this world, and wins the heavenly world, whosoever, knowing this, performs the Sautramaftl, or whosoever thus knows this. Second Brahma^a. 1. Having performed the sacrifice they betake themselves to the purificatory bath; for after a Soma-sacrifice they do betake themselves to the purificatory bath, and the Sautramawi is the same as the Soma (sacrifice). 2. [He plunges the mash-pot into the water, with Ya;r. S. XX, 14-18 *,] 'Whatever contumely 1 Of the first three verses the text quotes only the first pada, the rest having been supplied in the translation. XII KA.VDA, 9 ADHYAYA, 2 BRAHMAA'A, 4. 265 against the gods, O divine gods, we have com- mitted, from that sin may Agni deliver me; may he deliver me from all trouble!' — he thereby delivers him from the sin committed against the gods. — 'Whether by day, whether by night we have committed sins, from that sin may Vayu deliver me ; may he deliver me from all trouble!' — he thereby delivers him from whatever sin he commits by day and night. — 'Whether waking, whether in sleep we have committed sins, from that sin may Surya deliver me; may he deliver me from all trouble!' — what is awake is men, and what is asleep is the Fathers : he thus delivers him from guilt against men and Fathers. 3. 'Whatever sin we have committed in the village, in the forest' — for either in the village or in the forest sin is committed: therefrom he delivers him ; — ' whatever in the assembly ' — from the sin of the assembly he thereby delivers him ; — ' what- ever in our organs of sense' — from the sin against the gods he thereby delivers him; — 'what- ever against the ^udra or the Arya, what- ever against the right of any one, thereof thou art the expiation,' — from all that sin he thereby delivers him. 4. : That we swear by the Inviolable Waters1, by Varu#a, therefrom deliver us, O Varuwa!' — he thereby delivers him from sin against Varu^a. — [He then immerses the pot, with V£f. S. XII, 18; 1 Cf. Ill, 8, 5, 10, where the text varies slightly — 'That they say, we swear by the Inviolable (cows, or waters), by Varu«a, therefrom deliver us, O Varuwa ! ' 266 SATAPATHA-BRAHMAiVA. 19,] ' O laving bath, laving thou glidest along,' — the bath, indeed, is that whirlpool (now produced) in the water, and that indeed is either Varu//a's son or brother: it is him he thereby praises; — 'with the help of the gods have I expiated1 the sin committed against gods,' — he thereby expiates the sin committed against gods; — 'with the help of mortals that committed against mortals,' — he thereby expiates the sin committed against mortals; — 'preserve me, O God, from injury from the fiercely-howling (demon)! ' whereby he means to say, ' Protect me against all inflictions!' 5. 'In the ocean, in the waters, is thy heart,' — for the ocean is the waters, and water is sap : with that sap he thus supplies him ; — 'may the plants and waters unite with thee ! ' — he thereby supplies him with both kinds of sap, that which is in plants, and that which is in water. — He goes two steps northward from out (of the water); for as much as the step is the briskness in man : with what briskness there is in him he thus leaves evil behind him. 6. With, 'May the waters and plants be friendly unto us!' he takes water in his joined hands; for water is a thunderbolt: he thus makes a covenant with the thunderbolt; — and with, 'May they be unfriendly unto him who hateth us, and whom we hate!' let him sprinkle it in what- ever direction he who is hateful to him may be, and he thereby discomfits him. 7. With (Ya<7\ S. XX, 20), 'As one set free (is liberated) from the stake, as he who sweateth 1 Cf. II, 5, 2, 47; IV, 4, 5, 22, where the formula has ' ava ayasisham ' (correct, — 'with the help of the gods have I wiped out the sin committed against the gods') instead of 'ava yakshi.' XII K.iXDA, 9 ADHYAYA, 2 I'.RAIIMA.VA, IO. 267 (is cleansed) from filth by bathing, as the ghee is purified by the strainer, so may the waters cleanse me from sin!' he causes his garment to float away : even as one would pluck out a reed from its sheath, so he plucks him from out all evil. He bathes, and (thereby) drives the darkness (of sin) from himself. 8. [He comes out ', with Va^.S. XX, 21,] 'From out of the gloom have we risen,' — gloom is evil: it is gloom, evil, he thus keeps away; — 'beholding the higher light2,' — this (terrestrial) world is higher than the water : it is on this world he thus estab- lishes himself; — 'God Surya, with the gods, the highest light,' — Surya, the highest light (^yotis), is the heavenly world: it is in the heavenly world he thus finally establishes himself. He walks along without looking back, and approaches the Ahavaniya, — 9. With (Vaf. S. XX, 22), 'Along the waters have I gone this day,' — the essence of the waters he thereby secures for himself; — 'with their essence have we united,' — the essence of the waters he thus takes to himself; — 'rich in sap, O Agni, have I come: do thou unite (supply) me with splendour, with offspring, and with wealth !' he thereby invokes a blessing. 10. With(Va^-.S.XX,23)/A kindler thou art: 1 Having put on fresh garments, the Sacrificer and his wife are led out by the Unnetr?', the mantra being muttered at the same time ; and they then return with the priests to the offering- ground, whilst the Amatriva-hvmn (on 7?z'g-veda S. VIII, 48, 3, ' we have drunk Soma . . . ') is sung : see part ii, p. 385, note 2 ; Katy. .Sraut. X, 9, 7. - Mahidhara takes ' svar ' in the sense of ' svarga,' heaven ; whilst the Brahma/za seems rather to take it as referring to the earth or dry land on which the Sacrificer now steps. 268 satapatha-brahmana. may we prosper1!' he takes a kindling-stick, for a kindler of Agni (the fire) the kindling-stick indeed is. With, 'Enkindling thou art, fire thou art: lay thou fire into me!' he puts the kindling-stick A on the Ahavaniya : he thereby kindles the fire, and, thus kindled, it kindles him with fire (energy) -. ii. Being about to offer a pap to Aditi 3, he pre- pares it : Aditi being this (earth), he who offers Aditi's (pap) performs the sacrifice on this (earth), and by offering firmly establishes himself thereon. The sacrificial fee is a milch cow (with calf) : the milch cow being this (earth), he milks out from the latter all his desires. The calf he gives away at the former (pap-offering to Aditi 4), and the mother- cow at the latter ; for when a calf sucks the mother- cow, the latter gives milk when she is given away, and from her, when given away, he thus milks all his desires. 12. As to this they say, 'Surely, he who goes down to the water for the purificatory bath falls away from this world ! ' Well, when he has come out from the bath, he offers a dish of curds to Mitra and Variwa ; now Mitra is this (terrestrial) world, 1 The text of the formula 'edho*sy edhishlmahi ' is evidently meant to suggest a connection (real or alliterative) between ' edha ' (root ' indli ') and the final verb (root ' edh '). 2 According to Katy. XIX, 5, 20, and Mahidhara, he now offers on the kindling-stick an oblation of ghee, with the text, Va§\ S. XX, 23, ' Hither come the earth, the dawn, the sun, and all this world.' 3 See p. 213, note 2. * This offering takes place at the beginning of the performance of the Sautrama/zi, cf. Katy. .St. XIX, i, 5-10. The dish of curds which according to this paragraph is to follow the second pap to Aditi, may, according to Katyayana, be offered before it. XII KANDA, 9 ADHYAYA, 3 DRAHMAVA, 5. 269 Varuaa yonder world, and the dish of curds is what there is here between (those two) : thus, when he offers the dish of curds to Mitra and Varu#a, he establishes himself in these worlds. And Mitra, indeed, is the in-breathing, Varu#a the off-breathing, and the dish of curds the food : thus when he offers the dish of curds to Mitra and Varu/^a, he finally establishes himself in the vital air, in food. Third Brahma.va. 1. Now, Dush/aritu Pauwsayana had been ex- pelled from the kingdom which had come down to him through ten generations ; and the Srzng'a.ya.s also expelled Revottaras Pa/ava A'akra Sthapati. 2. He said to Dush/aritu Pauawsayana, ' I will perform the Sautramam for thee, and will confer upon thee that dominion over the S7'?/7^ayas.' — ' So be it!' he replied. So he performed it for him. 3. Now Balhika Pratipiya, the Kauravya king, heard (people say) this — ' There is that Dush/aritu Pauwsayana who has been expelled from the king- dom which has come down to him through ten generations : for him that A'akra Sthapati wants to perform the Sautramawi and to confer upon him the dominion over the Sringayas.' 4. He said, ' I will just tell him that if he wants to confer dominion upon him, he will indeed ex- clude him from dominion.' He came to him at that particular time (of the sacrifice) when the cups (of milk and liquor) are drawn. 5. He said, ' Sthapati A'akra, they say, Sura-liquor A must not be offered in the Ahavaniya-fire, nor any- where else than in the Ahavaniya : if thou offerest 2 JO SATAPATIIA-BRAHMAiVA. Sura-liquor in the Ahavaniya thou wilt cause social confusion and a repetition in the sacrifice \ and if any- A where else than in the Ahavaniya thou wilt exclude him (the king) from dominion, and wilt neither place him in dominion, nor confer dominion upon him.' 6. He replied, 'I shall not offer Sura-liquor in the A A Ahavaniya nor anywhere else than in the Ahavaniya : thus I shall not cause social confusion nor a repeti- tion in the sacrifice, and shall not exclude him from dominion ; I shall place him in dominion, and shall confer dominion upon him.' 7. He said, 'How, then, wilt thou do it?' He then told him this : — At first, indeed, that Ya^vZa (sacrifice, m.), the Sautrama;/i, was with the Asuras. He went forth towards the o-ods. He came to the O waters, and the waters welcomed him, whence people welcome a better man when he comes to them. They said to him, ' We pray thee, come, reverend sir ! ' 8. He said, ' Nay, I am afraid : lead ye me forward ! ' — ' Whereof art thou afraid, reverend sir ? ' they asked. — ' Of the Asuras,' he said. — ' Be it, then ! ' they said. The waters led him for- ward, whence he who is the protector leads forward him who is afraid ; and inasmuch as the waters led him forward (pra-#t) therefore the waters (them- selves) are ' led forward : ' this is the reason why they are (called) Pra/^ita/j 2 ; and, verily, firmly established is he who thus knows that nature of the Pra;dta//. 1 Probably inasmuch as the cups of milk are offered there pre- viously. 2 For this jarful of consecrated water, used at the sacrifice, see part i, pp. 9, note; 265. XII KAiVDA, 9 ADHYAYA, 3 BRAIIMAATA, 12. 2JI 9. Now, the fore-offerings had been performed, but the fire had not been carried round ' (the oblations), when the Asuras came after him. By means of the circumambient fire the ^ods shut out their hostile rivals, the Asuras, from Ya£v7a (the sacrifice) ; and in like manner does this one now, by means of the circumambient fire, shut out his spiteful enemy from the sacrifice. A 10. Verily, that Ahavaniya is the womb (seat) of the gods, and those two fires - on either side thereof are its immortal wings : thus, when they perform the sacrifice on the Ahavaniya, they indeed perform the sacrifice for the gods in the womb of the gods ; and, verily, the continued sacrifice inclines to him, and the sacrifice is not cut off from him who thus knows this, or for whom, knowing this, this sacrificial rite is performed. 11. On the northern fire they offer (libations from) the cups of milk, on the northern fire they cook the sacrificial animals : the sacrificial animals, whilst being mortal, he thus places in the immortal womb, and them that are mortal he causes to be born (again) from out of the immortal womb ; and, verily, whosoever thus knows this, or he for whom, knowing this, this sacrificial rite is performed, wards off the recurring death of his cattle, and the sacrifice is not cut off from him. 12. On the southern fire they offer (libations from) the cups of Sura-liquor, near the southern fire 1 On the ceremony called ' paryagnikara;/am,' see part i, p. 145, note; part ii, p. 187, note. 2 See p. 225, note 1. Properly speaking, the two fires of the two special Vedis are in front (or, rather, north-east and south-east) of the Ahavaniya. 272 SATAPATIIA-BRA IIM A2VA. they purify (the liquor) with triple strainers : the Fathers, whilst being mortal, he thus places in the immortal womb, and them that are mortal he causes to be born (again) from out of the immortal womb ; and, verily, whosoever thus knows this, or he for whom, knowing this, this sacrificial rite is per- formed, wards off the recurring death of the Fathers, and the sacrifice is not cut off from him. 13. Now, inasmuch as these two fires are taken A A from the Ahavaniya, they are Ahavaniyas (offering- fires), and inasmuch as they do not again reach the Ahavaniya, they are not Ahavaniyas : he thereby obtains both kinds of oblations, that which is A (offered) on the Ahavaniya. and that which is A (offered) on what is not an Ahavaniya — both what is offered and what is not offered. He (Balhika Pratipiya) then went home, and said, ' It is not so (as we had thought) : that king- dom of the Sr/;^ayas now belongs to Dush/a- ritu; — in such and such a manner has that A^akra Sthapati this clay performed at the sacrifice.' 14. On the northern fire they thus perform the rites of the sacrificial animals, the (animal) cakes, and the cups of milk, and what other (rite) there is : it is the gods, in the world of the gods, he thereby gratifies, and, thus gratified, they gratify him, and he wins the world of the gods. 15. In the southern fire they offer (libations from) the cups of Sura-liquor, near the southern fire they purify (the liquor) with triple strainers : it is the Fathers, in the world of the Fathers, he thereby gratifies, and, thus gratified, they gratify him, and he wins the world of the Fathers. 16. Verily, the Sautrama/«!i is the same as the XII KAA\DA, 9 ADIIVAVA, 3 BRAHMAAA, 1 6. 27, body, whence it is (clearly) defined, for defined is the body. And (Indra) Vayodhas (the bestower of strength) is the world, whence he is undefined', for undefined is the world. The Sautrama^i is the body (trunk), and the Aindra (victim) and (the one to) Vayodhas 2 are the two arms ; and inasmuch as there are those two animal offerings on both sides (of the Sautrama/n), therefore these two arms are on both sides of the body. And as the sacrificial animal, so the sacrificial stake ; and inasmuch as there are those two stakes on both sides of the stake of the Sautrama/n (bull of Indra), therefore these two arms are on both sides of the body 3. 1 The term ' vayodhas ' is said to be undefined inasmuch as, though it is meant to apply to Indra, the name of this god is not mentioned along with it in the formulas. - During the performance of the Sautramam proper (on the fourth day) three victims are immolated, a he-goat to the Ajvins, a ram to Sarasvati, and another bull to Indra. But at the beginning of the whole performance — either before or after the first pap to Aditi (cf. XII, 9, 2, n) — a bull is sacrificed to Indra ; and at the end — after the second pap to Aditi and the dish of curds to Mitra and Varuwa (see p. 252, note 4) — another animal sacrifice is performed to Indra Vayodhas. The sacrificial stakes for the first and last of the three victims sacred to Indra, are to be placed north and south of that of Indra's second bull, the one sacrificed as part of the Sautramawl proper. 3 The object of identifying different ceremonial acts and features wiih certain parts of the body is of course to impress upon the mind of the Sacrificer the efficacy of the Sautramawi in securing to him a new, complete body for the other life. [44] 274 SATAPATIIA-BRAIIMAJVA. THIRTEENTH KANDA. THE A5VAMEDHA, or HORSE-SACRIFICE. PRELIMINARY CEREMONIES1. Eirst Adhyava. First BrAhmajva. 1. He (the Adhvaryu) cooks the priests' mess of rice2: it is seed he thereby produces. Having greased a rope with the ghee which is left over3, he takes it ; for ghee is (a type of) fiery spirit, and the horse is sacred to Pra^apati 4 : he thus endows Pra^apati with fiery spirit. Impure, and unfit for sacrifice, indeed, is that (animal), to wit, the horse. 2. The rope consists of darbha grass (poa cyno- suroides) ; — for darbha stalks 6 are a means of puri- fication : he thus purifies that (horse), and immolates it as one purified and meet for sacrifice. 3. Now, when the horse 6 was immolated, its 1 The ceremonies treated of in the first six chapters (brahmawas) Tefer to the setting apart of the horse for its sacred office, a year before the sacrifice, and to the intervening period during which the horse is allowed to roam about, though under careful super- vision. 2 For further particulars regarding this opening ceremony of the sacrifice see XIII, 4, 1, 1 seqq. 3 Viz. from the ghee used for greasing the four dishes of cooked rice. * Or, the horse is of the nature of Pra^apati. '' See above, p. 195, note 1. 6 That is, as would seem, Pra^apati in the form of a horse, see part iv, introd., p. xiv seqq. XIII KA.YDA, I ADIIYAYA, I BRAIIMAA'A, 4. 275 seed went from it and became gold 1 : thus, when he gives gold (to the priests) he supplies the horse with seed. 4. Pra^apati produced the sacrifice2. His great- ness departed from him, and entered the great sacrificial priests 3. Together with the great priests he went in search of it, and together with the great priests he found it : when the great priests eat the priests' mess of rice, the Sacrificer thereby secures for himself the greatness of the sacrifice. Along with the priests' mess of rice he presents gold (to the priests) ; for the mess of rice is seed, and gold is seed : by means of seed he thus lays seed into that (horse, and Sacrificer). It (the gold4) weighs a hundred (grains) ; for man has a life of a hundred (years), and a hundred energies : it is life, and energy, vigour, he lays into his own self. At midday he takes Vasativari r' water of four kinds; it is brought together from the (four) quarters, for food is in (all) the (four) quarters, and water is food : by means of food he thus secures food for him. 1 Pra^apati is Agni, and gold is Agni's seed, cf. II, 1, 1. 5 ; III, 3. 1. 3 &c- 2 That is, the Ajvamedha sacrifice, and thus the immolation (or emptying out) of his own self, <-o to speak. 8 That is, the four principal officiating priests, Brahman, Hotr/, Adhvaryu, and Udgatrz'. Cf. VIII, 4, 3, 1 seqq., where it is the vital airs that, in their capacity as /?;shis, assist Pra^apaii in the first sacrifice. * That is to say, each piece of gold weighs as much. According to Katy. XX, 1, 6 he is to give to the priests 4000 cows and as many •Satamana coins. 5 For this water u?ed for the Soma-sacrifice where, however, it is taken from a cistern, or some course of flowing water, see part ii, p. 222 seqq. T 2 276 satapatha-brAhmajva. Second Brahma.ya. 1. Now, unsuccessful in the sacrifice, assuredly, is what is performed without a formula. (With Va^\ S. XXII, 2,) 'This rope did they take, at the first age of the truth, [the sages, at the rites: it hath been with us at this Soma-sacrifice, declaring the course in the-^ainino- of the truth],' he takes the halter of the horse in order to supply a formula for the success of the sacrifice. It (the rope) is twelve cubits long, — twelve months make a year: it is the )ear, the sacrifice1, he secures. 2. Concerning this they say, ' Is the rope to be made twelve cubits long, or thirteen cubits long ? ' Well, that year is the bull among the seasons, and the thirteenth (or intercalary) month is an excres- cence of the year ; and this A-yvamedha is the bull among sacrifices ; and inasmuch as the bull has an excrescence (hump), one may add on a thirteenth cubit to the rope as an excrescence to this (Ajvamedha) : even as the bull's hump is attached 2 (to his back), suchlike would this be. 3. [He puts the halter on the horse, with Va.<;'. S. XXII, ,<\ 4,] ' Encompassing15 thou art,' — 1 Or, possibly, it is for the space of a year that he secures the sacrifice, but see part iv, introduction, p. xxiii. 2 Lit., spread out. 1 Some such meaning as this (or perhaps ' encompassed, en- circled') seems id he assigned by the author to ' abhidhaA,' with evident reference to ' abhidhani," ' halter,' from ' abhi-dha,' ' to fasten, enclose.' The St. Petersburg Diet., on the other hand, takes it in the sense of ' naming, denoting ' (? inasmucli as the horse gives the name to the horse-sacrifice); whilst Mahfdhara explains it by ' that which is named or praised.' XITI KAA'DA, I ADHYAYA, 2 BRAHMAJVA, 4. 277 therefore the offerer of the Arvamedha conquers all the quarters1; — 'the world thou art,' — the world he thus conquers; — -'a ruler thou art, an upholder,' — he thus makes him a ruler and up- holder;— 'go thou unto Agni Vaii'vanara,' — he thus makes him go to Agni YaL\/r'\m hihkaradina?« nishkrama/mtmika (!) rupakhya. ahutaya uk- yante, ta evatra prakrama iti vakshyante. 2 These (rather pedantic) formulas, all of them ending in ' svaha,' occupy two Ka/^fikas of the Sawhila, consisting of 24 and 25 formulas respectively: — 1. To the hihkara, svaha! 2. To the one consecrated by ' hin/ hail ! 3. To the whinnying one, hail I 4. To the neighing, hail ! 5. To the snorting one, hail ! 6. To the snort, hail! 7. To smell, hail! 8. To the (thing) smelled, hail! 9. To the stabled one, hail! 10. To the resting one, hail! 11. To the clipped one, hail! 12. To the prancing one, hail! 13. To the seated one, hail ! 14. To the lying one, hail ! 15. To the sleeping one, hail ! 16. To the waking one, hail ! 17. To the groaning one, hail! 18. To the awakened one, hail! 19. To the yawning one, hail ! 20. To the untethered one., hail ! 21. To the upstarting one, hail ! 22. To the standing one, hail ! 23. To the starting one, hail ! 24. To the advancing one, hail! — 25. To the trotting one, hail! 26. To the running one, hail ! 27. To the bolting one, hail ! 28. To the flighty one, hail! 29. To the geeho, hail! 30. To the one urged on by geeho, hail 1 31. To the prostrate one, hail! 32. To the risen one, hail! 33. To the swift one, hail! 34. To the strong one, hail! 3.-,. To the turning one, hail! 36. To the turned one, hail ! 37. To the shaking one, hail ! 38. To the shaken one, hail ! ,;<). To the obedient one, hail! 40. To the listening one, hail! 41. To the looking one, hail! 42. To the one looked at, hail ! 43. To the out-looking one, hail ! 44. To the winking one, hail ! 45. To what it eats, hail ! 46. To what it drinks, hail ! 47. To the water it makes, hail! 48. To the working one, hail! 49. To the wrought one, hail ! XITI KANDA, I ADHYAyA, 3 BRAHMAA'A, 8. 283 (he offers them) ; for these are the forms (qualities) of the horse : it is them he now obtains. 6. Concerning this they say, ' The Forms are no offering : they should not be offered.' But, indeed, they also say, ' Therein assuredly the horse-sacrifice becomes complete that he performs (the oblations relating to) the Forms : they should certainly be offered.' And, indeed, one puts that (Sacrificer) out of his resting-place, and raises a rival for him when one offers for him oblations elsewhere than in the fire *, where there is no resting-place. 7. Prior to the (first) oblation to Savitrz2, he (the Adhvaryu) offers, once only, (the oblations relating A to) the Forms 3 in the Ahavaniya, whilst going rapidly over (the formulas) : he thus offers the oblations at his (the Sacrificer's) resting-place, and raises no rival for him. He offers at each opening of sacrifice 4, for the continuity and uninterrupted performance of the sacrifice. 8. Concerning this they say, 'Were he to offer 1 According to Katy. XX, 3, 3, the Prakramas are to be offered in the Dakshiwagni ; but our Brahmawa, whilst mentioning, at XIII, 4, 3, 4, both that fire, and the horse's footprint as optional places of offering, there as well as here decides in favour of the Ahavaniya; whence Harisvamin remarks: — anyatragner iti an- vaharyapaiane vajvapade va parilikhite vakshyamaz/akalpantara- ninda. 2 See XIII, 1, 4, 2. That is to say, without repeating them, when he has come to the end, as he did in the case of the ' oblations of drops.' Nor are they to be repeated day after day throughout the year, as some of the other offerings and rites are. 4 Viz., according to Harisvamin, at (the beginning of) the dik- shawiya, pr&yawiya, atithya, pravargya ; the upasads, agnishomiya, sutya, avabhmha, udayaniya, and udavasaniya, offerings (ish/i). This view is, however, rejected by the author. 284 satapatha-brAhmajva. at each opening of sacrifice, he would be deprived of his cattle, and would become poorer.' They should be performed once only : thus he is not deprived of his cattle, and does not become poorer. Forty-eight (oblations) he offers ; — the cVagati con- sists of forty-eight syllables, and cattle are of (Vagata (movable) nature : by means of the Ga.g3.t1 he (die Adhvaryu) thus wins cattle for him (the Sacrificer). One additional (oblation) he offers, whence one man is apt to thrive amongst (many) creatures (or subjects). Fourth Brahma^a. 1. Pra^apati poured forth the life-sap of the horse (ai'va-medha) l. When poured forth, it went straight away from him and spread itself over the regions. The gods went in quest of it. By means of offer- ings (ish/i) they followed it up, by offerings they searched for it, and by offerings they found it. And when he performs ish/is, the Sacrificer thereby searches for the horse (ai"va) meet for sacrifice 'l (medhya). 2. They (the ish/is3) belong to Savit/'/; for Savitrf is this (earth) : if any one hides himself thereon, if any one goes elsewhere4, it is on this 1 Or, ;is it might also be translated. Pra^apati produced (created) the Ajvamcdhi. " Or, for the horse full of life-sap ; or, simply, the sacrificial horse. Viz. three oblations of cakes on twelve kapalas to Savitr/ Prasavitr/, Savitr/ Asavitr;, and Savit/-/ Satyaprasava respectively. For particulars see XIII, 4, 2, 6 seqq. 4 llarisvamin seems to take this in the sense of 'who moves about elsewhere (in another sphere),' and mentions, as an instance, a bird which flies in (? up into) the air— pakshyadir antarikshe j/a/'Mati — but is ultimately caught on earth. xin kXnda, i adhyAya, 5 braii.ma.va, i. 285 (earth) that they find him ; for no one (creature), whether walking- erect or horizontally (like an animal), is able to go beyond it. Their belonging to Savit/7 thus is in order to find the horse, 3. Concerning this they say, ' Surely the horse disappears when it goes straight away ; for they do not turn (drive) it back '.' Now when he performs the Dhr/ti offerings2 in the evening — dhmi (keeping) meaning peaceful dwelling, and the night also meaning peaceful dwelling — it is by means of peaceful dwelling that he keeps it ; whence both men and beasts rest peacefully at night. And when he performs offerings in the morning, he seeks that (horse) ; whence it is in daytime that one goes to seek for what is lost. And again when he offers the Dh/v'tis in the evening, and the (Savit/7 ) ish/is in the morning, it is security of pos- session the Sacrificer thereby brings about, whence security of possession is brought about for the subjects where this sacrifice is performed. Fifth Bkailmaaa. 1. But, indeed, distinction, royal sway, departs from him who performs the horse-sacrifice ; and when a man attains to distinction, the lute is played to him. Two Brahma/ncal lute-players sing (and play) for a year ; for that — to wit, the lute — is a form (attribute) of distinction : it is distinction they thus confer upon him. 1 See XIII, 4, 2, 16. 2 The four Dhr/tis are performed on the Ahavaniya after sunset on the first day ; cf. XIII, 4, 3, 5. For the four formulas used with these oblations ('here is joy,' &c), see XIII, i, 6, 2. 286 SATAPATHA-BRAHMAA'A. 2. Concerning this they say, ' Were both to be Brahma//as who sing, noble rank (or political power) would depart from him ; for he — to wit, a Brahmawa — is a form of the priestly office ; and the nobility takes no delight in the priestly office (or priesthood). 3. 'And were both to be Ra^anyas (nobles), spiritual lustre would depart from him ; for he — to wit, the Ra^anya — is a form of jioble rank, and spiritual lustre takes- no delight in noble rank.' One of those who sing is a Brahma^a, and the other a Ra^anya ; for the Brahma;/a means priestly office, and the Ra^anya noble rank : thus his distinction (social position) comes to be guarded on either side by the priesthood and the nobility. 4. Concerning this they say, ' Were both to sing by day, his distinction would be apt to fall away from him : for that — to wit, the day — is a form of the priestly dignity ; and when the king chooses he may oppress (despoil) the Brahma^a, but he will fare the worse (or, become the poorer) for it. 5. ' And if both (were to sing) at night, spiritual lustre would fall away from him ; for that- — to wit. the night — is a form of the nobility, and spiritual lustre takes no delight in the nobility.' The Brahma^a sings by day1, and the Ra^anya at night2; and thus, indeed, his distinction comes to be guarded on either side by the priesthood and the nobility ;. 6. ' Such sacrifices he offered, — such gifts he gave!' such (are the topics about which) the 1 Viz. at the fore-offerings of the three cake-offerings (ish/is) to Savitr?', whilst staying in the south part of the sacrificial ground. 2 Viz. during the performance of the Dhr/tis after sunset. The ' iti ' at the end belongs to the following paragraph. 2- XIII KANDA, I ADHYAYA, 6 HRAHMAjVA, I. 287 Brahmawa sincjs ] ; for to the Brahma//a belongs the fulfilment of wishes 2 : it is with the fulfilment of wishes he (the Brahma//a) thus endows him (the Sacrificer). ' Such war he waged, — such battle he won ! ' such (are the topics about which) the Ra^anya sings ; for the battle is the Ra^anya's strength : it is with strength he thus endows him. Three stanzas the one sings, and three stanzas the other, they amount to six, — six seasons make up a year : he thus establishes (the Sacrificer) in the seasons, in the year. To both of them he presents a hundred ; for man has a life of a hundred (years), and a hundred energies : it is vitality and energy, vital power, he confers upon him. Sixth Brahmajva. 1. [The Adhvaryu and Sacrificer whisper in the right ear of the horse, Va£\ S. XXII, 19s,] 'Plenteous by the mother, strengthful by the father,' — its mother, doubtless, is this (earth), and its father yonder (sky) : it is to these two h^ commits it; — 'a horse thou art, a steed thou art,' — he thereby instructs it, whence clever subjects (or children) are born to him; — 'a courser (atya) thou art, a charger thou art,' — he therewith leads it beyond (ati), whence the horse goes beyond (surpasses) other animals, and whence the horse attains to pre-eminence among animals; — 'a runner thou art, a racer thou art, a prize-winner thou 1 Cf. XIII, 4, 2, 8. 2 The author apparently takes ' ish/apurta ' in the sense of either 'sacrifice and fulfilment,' or 'the fulfilment of (the objects of) sacrifice.' Cf. Weber, Ind. Stud. IX. p. 319; X, p. 96. s See XIII, 4, 2, 15. 2 88 SATAPATHA-BRAHMAA'A. art,' — in accordance with the text is (the meaning o() this; — 'a male thou art, well-disposed towards man thou art,' — this is with a view to its (or, his) being supplied with a mate; — ' Speedy thou art called, Child thou art called,' — this is the horse's favourite name : by its favourite name he thus addresses it ; whence even if two enemies \ on meeting together, address one another by name, they get on amicably together. 2. ' Go thou along the way of the Adityas!' — to the Adityas he thus makes it go. — 'Ye divine guardians of the quarters, protect this horse, sprinkled for sacrifice to the gods!' — the guardians of the quarters are a hundred princes born in wedlock: to them he commits it; — 'here is joy: here let it rejoice! — here is safe keep- ing, here is its own safe keeping, hail ! ' For a year he offers the (four Dhrz'ti) oblations2 — (amounting to) sixteen nineties, for they are the horse's chain 3, and it is therewith alone that he chains it ; whence the horse when let loose returns to its chain : (they amount to) sixteen nineties4 ; for these (oblations of safe keeping) are the horse's chain, and it is therewith alone that he chains it, whence the horse, when let loose, does not (entirely) abandon its chain. 3. Verily, the A^vamedha means royal sway : it is after royal sway that these strive who guard the horse. Those of them who reach the end become 1 Ilarisvamin, perhaps rightly, takes ' amitrau ' in the sense of ' amitrayoA putrau,' 'the sons of two enemies.' 2 See note on XIII, 4, 3, 5. 1 Or, place of confinement, stable, — ■ bandhanasthanam.' Harisv. * That is, four times 360. XIII KAXDA, I ADIIYAYA, 7 RRAIIMA.VA, I. 289 (sharers in) the royal sway, but those who do not reach the end are cut off from royal sway, \\ here- fore let him who holds royal sway perform the horse-sacrifice ; for, verily, whosoever performs the horse-sacrifice, without possessing power, is poured (swept) away. — Now, were unfriendly men to get hold of the horse, his sacrifice would be cut in twain, and he would become the poorer for it. A hundred men clad in armour guard it for the continuity and uninterrupted performance of the sacrifice ; and he will not become the poorer for it ; (but if it be lost) they should fetch another (horse), and sprinkle it : this is the expiation in that case. Seventh Brahmajva. The Initiation of the Sacrificed 1. Pra^apati desired, ' Might I perform a horse- sacrifice ] ?' He toiled and practised fervid devotion. From -the body of him, when wearied and heated, the deities departed in a sevenfold way : therefrom the Diksha (initiation) was produced. He per- ceived those Vai^vadeva - (oblations). He offered 1 Or, ' might I make offering with the life-sap of the horse ? ' the natural, as well as the technical, meaning of the term ' ajva- medha ' being generally understood in these speculations. 2 The oblations offered prior to the initiation — here, as at any Soma-sacrifice — are called Audgrabha?/a (elevatory) oblations. On the present occasion he, in the first place, performs, on each of the first six days of the Diksha, the four oblations of this kind offered at the ordinary Soma-sacrifice (for which see III, 1, 4, 1 seqq.) ; whilst on the seventh day he offers, instead of these, the six corresponding oblations of the AgniX'ayana (which forms a necessary element of the A.rvamedha), see VI, 6, r, 15-20; for a further and final oblation offered on all these occasions, see p. 292, note 1. He then performs on each day three additional oblations [44] U 29O DATAPATH A-BRA I IMA.VA. them, and by means of them he gained the Diksha : and when the Sacrificer offers the Vai^vadeva (oblations) it is the Diksha he thereby gains. Day after day he offers them : day after day he thus gains the Diksha '. Seven of them he offers ; for seven were those deities that departed (from Pra^apati) ; it is by means of them that he (the priest) gains the Diksha for him.- 2. But, indeed, the vital airs depart from those who exceed (the duration of) the Diksha. For (increased to four on the last day) which are peculiar to the Ajvamedha, and vary from day to day in respect of the deities to whom they are offered. But whilst, in the £rautasutras, these special oblations are likewise called Audgrabhawa (Katy. XX, 4. 2-10), the author here applies to them the term Vauvadeva, owing apparently to the fact of their being offered, not to the Visve Deva/? properly speaking, but to different deities. In the dogmatic explanation of the Audgrabhawas of the ordinary sacrifice, reference was also made (at III, 1, 4, 9) to the Vijve Deva/j, but only incidentally. Harisvamin, indeed, points out that the designa- tion VaLrvadeva refers in the first place to the invocations (Va£\ S. XXII, 20) used with these special oblations (as is, indeed, evident from paragraph 2; cf. also part ii, p. 20, note 1) ; and the total of seven applied to them does not therefore refer here (as it does in paragraph 4) to the four ordinary and the three special Audgra- bhaz/a oblations, but to the series of dedicatory formulas relating to the latter oblations, as explained p. 291, note 1; and, of course, by implication, to the oblations themselves. 1 Though the Initiation only becomes perfect by the Sacrificer being girded with a hempen zone, whilst kneeling on a double black-antelop.- ^kin, and by a staff being handed to him (III, 2, 1, 1-32); on the present occasion, the Sacrificer is on each day, after the performance of the Audgrabhana oblations, at least to sit down on the antelope skin ; whilst on the seventh and last day of the Dik h i/mcsh/i, the remaining ceremonies take place, after which those of the Agni/ayana, viz. the placing of the Ukha, or fire-pan, on the fire and the putting of thirteen fire-sticks in the pan (VI, 6, 2, 1 seqq.), &c. XIII KA.VDA, I ADHYAYA, 7 BRAHMAN A, 4. 29 1 seven days they observe it; for there are seven (outlets of) vital airs in the head, and the Diksha is the vital airs : it is by means of the vital airs he gains the Diksha, the vital airs, for him. He makes offering by dividing (each) deity into three parts x ; for the gods are of three orders ~, and of three orders are these worlds : he thus establishes himself in these worlds in prosperity and vital power. 3. They amount to one and twenty (single invoca- tions and oblations), — there are twelve months, five seasons, these three worlds, and yonder sun as the twenty-first, — that is the divine ruling-power, that is the glory : that supreme lordship, that summit of the fallow one (the Sun), that realm of light he attains. 4. Thirty Audgrabha^as 3 he offers, — of thirty syllables the Vira^ (metre) consists, and the Vira^ means all food : thus (he offers) for the obtainment of all food. Four Audgrabha^as he offers (on each day), and three Vaisvadevas ; — they amount to seven ; for there are seven vital airs of the head, and the Diksha is the vital airs : by means of the vital airs he thus gains the Diksha, the vital airs. The kandikz XXII, 20 is made up of seven parts, each of which consists of three distinct invocations addressed to the same deity; the seven deities addressed in the whole formula being K.i. Pra^apati, Aditi, Sarasvati, Piishan, Tvash/r/", and Yish/ni ; whilst the three invocations to Ka, for instance, are ' Kava svaha ! Kasmai svaha! Katamasmai svaha ! ' Cf. XIII, 1, 8, 2 seqq. ■ Viz. either the Vasus, Rudras, and Adityas (cf. IV, 5, 7, 2); or those of the sky, the air, and the earth, headed by Surya, Yavu. and Agni respectively. That is, the four Audgrabhawas of the ordinary Soma-sacrifice offered on each of the seven days of the Diksha, and two more added thereto on the seventh day. U 2 292 SATAFATHA-BRAIIMAiVA. for him. A full (-spoon)-oblation x he offers last for the sake of invigoration and union. Eighth Brahma2va. i. Pra^apati poured forth the life-sap of the horse2. When poured forth, it weighed down the rik (hymn-verse) and the saman (hymn-tune). The Vaisvadeva (offerings) upheld that (Asva- medha) : thus, when he offers the Vaisvadevas, it is for the upholding of the Aivamedha. 2. With (Va^. S. XXII, 20), ' To Ka hail ! To the Who hail! To the Whoever hail!' he makes the one relating to Pra^apati the first (or chief one), and thus upholds (the A^vamedha) by means of the deities with Pra^apati as their chief. 3. 'Hail, meditation (we give) unto him meditated upon! Hail, the mind unto the Lord of creatures! Hail, thought unto him, the known '■' ! ' what the mystic sense of the former (utterances4) was that it is here. 1 For a full discussion of this final Audgrabhawa oblation, the only one, it would seem, offered with the regular offering-spoon (;'iibu) filled by means of the dipping-spoon (sruva), see III, 1, 4, 2 ; 1 6-2 3 ; cf. also VI, 6, 1 , 21. 2 See p. 289, note 1. It is here taken to be represented by the Ya^-us : — ajvamedha/// ya^ruratniakavigrahavanta7// sn'sh/avan, I Iarisv. — the larger number of sacrificial formulas used at the performances being too heavy for the recited and chanted texts. 3 Mahidhara takes 'adhim adhttaya'in the sense of'adhana;;; praptaya' (who has obtained a consecrated fire); and ' mana// prag-ataye ' in the sense of ' manasi vartamanaya p.' (to P. who is in our mind); and 'Xiltaw viV;),itava' in the sense of ' sarveshaw /•ittasakshiwe' (to the witness, or knower, of all men's thoughts). 4 Ilarisvamin probably is right in supplying ' vyahr/t inam ; ' though possibly ' devatanam ' (deities) may be understood. XIII KAA'JDA, I ADIIYAYA, 8 BRAIIMAAW, 8. 20 4. 'To Aditi hail! To Aditi, the mighty, hail! To Aditi, the most merciful, hail!' Aditi, doubtless, is this (earth) : it is by her that he upholds it. 5. 'To Sarasvati hail! To Sarasvati, the pure, hail! To Sarasvati, the great, hail!' Sarasvati, doubtless, is speech : by speech he thus upholds it. 6. 'To Pushan hail! To Pushan, the pro- tector of travellers, hail! To Pushan, the watcher of men, hail!' Pushan, doubtless, is cattle : by means of cattle he thus upholds it. 7. 'To Tvash/rz' hail! To Tvash/rz, the seminal, hail! To Tvash/rz', the multiform, hail!' Tvash///, doubtless, is the fashioner of the couples of animals : by means of forms he thus upholds it. 8. 'To Vishnu hail! To Vish;m, the pro- tector of what grows1, hail! To Vishnu, the bald 2, hail ! ' Vishnu, doubtless, is the sacrifice : by sacrifice he thus upholds it. With (Vaf. XXII, 21), 'Let every mortal espouse the friendship of the divine guide, . . .3,' he offers last of all a full (-spoon)-oblation ; for the full-offering is this (earth) : he thus finally establishes himself on this (earth). 1 The meaning of ' nibhuyapa' is doubtful; Mahidhara explains it by ' nitaram bhutva matsyadyavatarara krz'tva pad.' Perhaps it may mean ' condescending protector,' though one expects a direct object with ' pa.' 2 The word ' jipivish/a,' as applied to Vish//u, is likewise of doubtful meaning. The native dictionaries assign both the meaning 'bald' and 'leprous' (or, affected with skin-disease) to it; whilst the first part ' sipi ' is taken variously by commentators as meaning ' cattle,' or ' ray,' or ' water,' or ' living being.' ' See III, 1, 4, 18; VI, 6, 1, 21 ; and p. 294, note 1. 294 SATAPATIIA-BRAIIMAA'A. Ninth BrAhmawa. i. \V$g. S. XXII, 221], 'In the priestly office (brahman) may the Brahmawa be born, en- dowed with spiritual lustre (brahmavar/'asa):' on the Brahma/m he thereby bestows spiritual lustre, whence of old the Brahma;/a was born as one en- dowed with spiritual lustre 2. i. 'In the royal order may the Ra^anya be born, heroic, skilled in archery, sure of his mark, and a mighty car-fighter:' on the, Ra- i^anya he thereby bestows the grandeur of heroism ;:, whence of old the Ra^anya was born as one heroic, skilled in archery, certain of his mark, and a mighty car-fighter. 3. 'The milch cow:' on the cow he thereby bestows milk : whence of old the cow was born as one yielding milk. 4. 'The draught ox:' on the ox he thereby bestows strength, whence of old the ox was born as a draught (animal). 5. 'The swift racer:' on the horse he thereby bestows speed, whence of old the horse was born as a runner. 6. ' The well-favoured woman : ' on the woman These formulas are muttered after the thirteen samidhs have been put in the ukha, or fire-pan. See p. 290, note 1. 2 ' Whence formerly a Brahma//a was at once born as Brahma- var/asin (whilst now he must study),' Delbriick, Altindische Syntax, p. 287. Perhaps, however, 'pura' has here (as it certainly has in the following paragraphs) the force of ' agre ' — at the beginning, from the first, from of old. ' I take ' jauryam mahimanam ' here (and cga.itra.m mahimanam ' in paragraph 7) to stand in apposition to one another, with some- thing of the force of a compound word. See above, p. 66, note 4. XIII KAA7)A, 2 ADHVAVA, I RRAIIMAAW, I. 2Q5 he thereby bestows beautiful form, whence the beautiful maiden is apt to become dear (to men). 7. 'The victorious warrior:' on the Ra;'anya he thereby bestows the grandeur of victoriousness \ whence of old the Ra<;anya was born as one victorious. 8. 'The blitheful youth:' he, indeed, is a blitheful (or, sociable) youth who is in his prime of life ; whence one who is in his prime of life is apt to become dear to women. 9. ' May a hero be born unto this Sacrificer!' on the Sacrificer's family he thereby bestows manly vigour, whence of old a hero was born to him who had performed the (Aivamedha) sacrifice. 10. 'May Par^anya rain for us whensoever we list!' — where they perform this sacrifice, there Par^anya, indeed, rains whenever they list; — 'may our fruit-bearing plants ripen!' — there the fruit- bearing plants indeed ripen where they perform this sacrifice; — 'may security of possession be assured for us! ' — where they perform this sacrifice there security of possession indeed is assured ; whence wherever they perform this (Asvamedha) sacrifice, security of possession becomes assured to the people. Second Adhvaya. First Brahmaa^a. The First Soma-day (Agnish toma) 2. 1. Pra^apati assigned the sacrifices to the gods; the A.swamedha he kept for himself. The gods 1 See note 3, p. 294. 2 There are three Sutyds, or Soma-days, at the A^vamedha — viz. an Agnish/oma, an Ukthya, and an Atiratra — the most im- 296 SATAPATHA-BRAHMAA'A. said to him, ' Surely, this — to wit, the A^vamedha — is a sacrifice : let us have a share in that also.' He contrived these Anna-homas (food-oblations) for them : thus when he performs the Annahomas, it is the gods he thereby gratifies. 2. With ghee he makes offering, for ghee is fiery mettle : by means of fiery mettle he thus lays fiery mettle into him (the horse and vSacrificer). With ghee he offers ; for that — to wit, ghee — is the gods' favourite resource : it is thus with their favourite resource he supplies them. 3. With parched groats he makes offering ; for that — to wit, parched groats— are a form of the gods ' : it is the gods he thus gratifies. 4. With grain he makes offering; for this — to wit, grain — is a form of the days and nights 2 : it is the days and nights he thus gratifies. 5. With parched grain he makes offering ; for this — to wit, parched grain — is a form of the Xakshatras3 (lunar asterisms) : it is the Nakshatras portant of which is the central day. The first day offers no special features, as compared with the ordinary Agnish/oma ; except that the stotras are chanted on the '^atush/oma' model (see note to XIII, 3, 1, 4); and that the animal sacrifice of this day requires twenty-one sacrificial stakes, with twice eleven victims, two of which are tied to the central stake; see note on XIII, 2, 5, 2. The offerings referred to in the present Brahma;/a, are performed, not during the day itself, but during the following night, as a pre- liminary to the important features of the second Soma-day. 1 Viz., according to the commentary, because of the (particles of) groats being connected with each other. 2 The commentary does not explain this comparison. It would seem to suit better the parched grain. 3 Viz. on account of the capability (samarthatvat) of the (raw) grains; but whether this is meant to refer to their power of germinating and growing is not explained. XIII KkNDA, 2 ADHYAyA, I BRAHMAATA, 6. 297 he thus gratifies. He offers whilst mentioning names, with (Ya^. XXII, 23-33), ' To tne in~ (an(l out-) breathing hail! to the off-breathing hail1!' ... he thus gratifies them by mentioning their names. [Va4r. S. XXII, 34], 'To one hail! to two hail! ... to a hundred hail! to a hundred and one hail!' He offers in the proper order : in the proper order he thus gratifies them (the gods). He performs oblations successively increasing by one -, for single, indeed, is heaven : singly he thus causes him (the Sacrificer) to reach heaven. Straight away 3 he offers in order to the winning of heaven ; for straight away, as it were, is heaven. 6. But, verily, he who offers the oblations straight 1 These eleven anuvakas consist of altogether 149 such short dedicatory formulas — addressed to the vital airs, the regions, the waters, wind, fire, &c. — each ending with 'svaha. (hail).' These are followed, in anuvaka 34, by formulas addressed to the cardinal numbers from 1 to 10 1 ; succeeded by two formulas addressed to the dawn and to heaven respectively, — all of these again ending with 'svaha.' The Annahomas themselves, offered by the Adhvaryu's assistant, the Pratiprasthat/7', are not, however, limited to any number; but their performance is to be continued throughout the night in such a way that each of the four three- hours' watches of the night is to be taken up with as many oblations of one of the four kinds of offering materials — in the order in which they are enumerated in the text — as can be got into the space of three hours. The formulas addressed to the cardinal numbers — (which are on no account to extend beyond 10 1) — are apparently supposed amply to suffice to fill up the time till dawn, when the Adhvaryu makes an oblation of ghee to the Dawn, followed by one to Heaven (or the realm of light) after sunrise. 2 That is, in offering with the formulas addressed to the cardinal numbers. 3 That is to say, without repeating any formula, or commencing again from the beginning, when the whole series is exhausted. 298 DATAPATH A-BRAHMAiVA. away1, is liable to fall (pass) right away. He does not go beyond a hundred and one : were he to go beyond a hundred and one, he would deprive the Sacrificer of his vital power. He offers a hundred and one, for man has a life of a hundred (years), and his own self is the one hundred and first : he thus establishes himself in a self (or body), in vital power. With 'To the Dawn hail! to Heaven hail!' he offers the two last oblations; for the dawn is the night, and heaven (the realm of light) is the day : it is day and night he thus gratifies. 7. As to this they say, 'Were he to offer both either by day or by night, he would confound day and night with one another -.' With ' To the Dawn hail ! ' he offers before the sun has risen, and with 'To Heaven hail' when it has risen, to avoid con- fusion between day and night. Second Braumaata. The Second Soma-day (Ukthya). 1. Verily, this — to wit, the Asvamedha — is the king of sacrifices. But, indeed, the A^vamedha is the Sacrificer, (for) the sacrifice is the Sacrificer : when he (the priest) binds victims to the horse (or, at the horse-sacrifice), he then, indeed, takes hold3 of the sacrifice at the sacrifice. 2. ' A horse, a hornless he-goat, and a Gomr/ga 4' 1 That is, without stopping. 2 There is no ' iti ' here ; and the quotation, therefore, may perhaps extend to the end of the paragraph. 3 Arabhate prapnoti, comm. ; it might also be rendered by 'he rs upon the sacrifice.' * This (and the identical passage XIII, 5, i, 13) looks like a quotation, as if quoted from Xag. S. XXIV, 1 ; where are XIII KA2VJDA, 2 ADHYAYA, 2 BRAHMAiVA, 3. 299 these they bind to the central stake : thereby, in- deed, he (the priest) sharpens the front of his (the Sacrificer's) army \ whence the front of the king's army is sure to become terrible. 3. A black-necked (he-goat), sacred to Agni, in front (of the horse) to its forehead - : the original (hall) fire he makes it, whence the king's hall-fire is sure to be (efficient) 3. likewise found the references to the other victims and their places, in paragraphs 2-9. Possibly, however, the ' iti ' may be used here with a kind of 'deiktic' force (cf. the similar use in XIII, 2, 8, 1); if, indeed, it does not simply refer to 'gomr/ga,' i.e. 'the animal called Gomr/ga ' (lit. 'bovine deer'), regarding which see note on XIII, 3, 4, 3. — Though the victims to be immolated on this day are first dealt with in this and the following Brahmawas, their slaughter only takes place at the usual time at every Soma-sacrifice, viz. after the Sarpawam (XIII, 2, 3, 1 seqq.), the chanting of the Bahishpavamana Stotta, and the drawing of the Ai-vina-graha. On the present occasion these ceremonies are preceded by the drawing of the Mahiman cups of Soma (see XIII, 2. 11, 1 seqq.); whilst the chant is followed by the driving up of the victims, and the putting to of the horse, and the driving to the water, treated of in XIII, 2, 6, 1 seqq. 1 Harisvamin takes this to mean that he makes the (sacrificial) horse, i.e. the king, alone the head of the army, — ra^abhulam apy asvam senamukham ekazn karotity artha//. 2 According to the comments on Va§\ S. XXIV, 1, and Katy. XX, 6, 4, a rope is wound round the horse's body in the same way as it is done with a bottle-gourd (lagenaria vulgaris), and it is to this rope that these so-called ' paryahgya// (circumcorporal),' or victims surrounding the (horse's) body, would then be tied. The commentator explains 'bhavuka' by ' sadhur bhavati ; ' and he adds that this is important inasmuch as numerous magic rites, such as rites for insuring success and averting evil (jantika- paush/ika), and incantations (abhi&irika) are performed thereon. It is the name here assigned to this, the Avasathya, fire, viz. ' pur- vagni ' or, original fire — with its secondary meaning ' front-fire ' — which is seized upon by the author for symbolically identifying it with the victim fastened in front (or to the front) of the horse. 300 S ATAPAT 1 1 A-BR A H M AATA. 4. An ewe, for Sarasvati, beneath the (horse's) jaws : he thereby makes women to be dependent, whence women are sure to be attendant upon man. 5. Two (he-goats), black on the lower part of the body \ for the A^vins, (he ties) to the front legs : he thereby lays strength into the front legs, whence the king is sure to be strong in the arm 2. 6. A dark-grey (he-goat) for Soma and Pushan at the (horse's) navel : a foothold he makes this one ; for Pushan is this (earth) : it is thereon he establishes himself. 7. A white one and a black one, for Surya and Yama, on the flanks : a suit of armour he makes those two ; whence the king, clad in mail, performs heroic deeds. 8. Two, with shaggy hind thighs, for Tvash/W, to the hind legs : he lays strength into the thighs, whence the king is sure to be strong in his thighs. 9. A white one, for Vayu, to the tail, — an elevation he makes this one, whence people in danger betake themselves to an elevated place ^ ; — a cow wont to cast her calf, for Indra, the ever active, in order to associate the sacrifice with Indra; — a dwarfish one for Vish/m ; for Yish/m is the sacrifice : it is in the sacrifice he (the Sacrificer) thus finally establishes himself. 10. These, then, are the fifteen 'paryaiigya' (body-encircling) * animals, — for fifteenfold is the 1 Malmlhara takes ' adhorama ' to mean ' white-coloured on the lower part of the body.' 2 The word ' bahu ' means both ' arm ' and ' front leg.' That is, a mountain, a palace, high ground, &c, comm. (' \ayur hi skandhasyO/M7/rita ity abhipraya/j '). 4 Here the encircled horse itself, and the other two victims XIII KANDA, 2 ADHYAYA, 2 BRAHMAA'A, 1 3. 3OI thunderbolt, and the thunderbolt means manly vigour : with that thunderbolt, manly vigour, the Sacrihcer now repels evil from in front1 (of the sacrifice). 11. And fifteen (victims), indeed, are (bound) to each of the other (stakes) ; — for fifteenfold is the thunderbolt, and the thunderbolt means manly vigour : with that thunderbolt, manly vigour, the Sacrificer now repels evil on both sides2 (of the sacrifice). 12. As to this they say, 'Does he really repel evil by these ? ' And, indeed, he does not make up the complete Pra^apati, and does not here gain everything. 13. Let him rather bind seventeen animals to the central stake 3 ; for seventeenfold is Pra^apati, and the Asvamedha is Pra^apati, — thus for the tied directly to the central stake, are improperly included in the term 'paryangya.' 1 Viz. inasmuch as the sacrificial stake to which the horse is tied (and hence the victims fastened thereto) is the so-called ' agnish/Aa ' stake, or the one standing opposite to (directly in front of) the Ahavaniya fire. 2 Viz. inasmuch as these other stakes stand in a line to the north (left) and south (right) of the central stake. Whilst, in the case of a simple 'ekadajini' (cf. Ill, 7, 2, 1 seqq.) there would be five stakes on each side of the central one, at the Ajvamedha there are to be twenty-one stakes, or ten on either side of the central stake. See XIII, 4, 4, 5 seqq. 3 These seventeen victims do not include the twelve paryahgyas which are tied to different parts of the horse's body, but only to those which are actually tied to the central stake, — viz. the horse and its two immediate neighbours (paragraph 2), then twelve victims (enumerated Va^. S. XXIV, 2, beginning with three victims of different shades of red, rohiia), and lastly two beasts belonging to two sets of eleven victims finally superadded to the sets of fifteen victims tied in the first place to the stakes. Cf. note on XIII, 2, 5, 2. 302 .VATAPATIIA-BRAHMA.VA. obtainment of the Asvamedha. And sixteen (victims he binds) to each of the other (stakes), for of sixteen parts (kala.) consists all this l (universe) ; all this (universe) he thus gains. 14. 'How is he to appease- these?' they ask. ' Let him appease them with the Barhaduktha verses3, " Enkindled, anointing the lap of the faith- ful^.) . . .;" for Brzhaduktha,the son of Vamadeva, or Asva., son of Samudra, saw these very (verses) to be the apri-verses of the horse : it is by means of these we appease it,' so they say. But let him not do so ; let him appease it with the Camadagna verses; for 6"amadagni is Pra^apati, and so is the A^vamedha : he thus supplies it with its own deity ; — let him therefore appease (the victims) with the (Vamadagna verses 4. 15. Now some make the invitatory-formulas and the offering-formulas (to be pronounced) separately for the ' paryarigyas,' saying, ' For these we find (formulas) — for the others, on account of not finding any, we do not use them5.' Let him not do so; 1 Regarding this division into sixteen parts, as applied to man, the animal, and the universe, see Weber, Ind. Stud. IX, p. 1 1 1 with note. 2 Or, 'what Apiis (appeasing verses) is he to pronounce over them ? ' These verses are pronounced as the offering-formulas (yfi^yfi) at the fore-offcrin^s of the animal sacrifice. See part ii, }>. 1 8,-,, note 1. 3 Viz. Wag. S. XXIX. 1-11. 4 Viz. V&g. S. XXIX, 25-36, beginning, ' Enkindled in the house of man this day, a god, thou worshippest the gods, O Gatavedas.' 6 The commentator takes this to mean that, inasmuch as these parvahgyas — here improperly including the horse itself and the two other victims of I'ra^apati at the central stake — are assigned to commonly invoked deities, formulas relating to these would easily XIII KANDA, 2 ADHYAYA, 2 BRAHMA2VA, 1 7. 303 for the horse is the nobility (chieftain), and the other animals are the peasantry (clan) ; and those who do this really make the peasantry equal and refractory to the nobility ; and they also deprive the Sacrihcer of his vital power. Therefore the horse alone belongs to Pra^apati \ and the others are sacred to the gods : he thus, indeed, makes the peasantry obedient and subservient to the nobility ; and he also supplies the Sacrihcer with vital power. 16. The slaughtering-knife of the horse is made of gold, those of the ' paryahgyas ' of copper, and those of the others of iron ; for gold is (shining) light, and the Asvamedha is the royal office : he thus bestows light upon the royal office. And by means of the golden light (or, by the light of the gold), the Sacrihcer also goes to the heavenly world ; and he, moreover, makes it a gleam of light shining after him, for him to reach the heavenly world. 1 7. But, indeed, the horse is also the nobility ; and this also — to wit, gold — is a form (symbol) of be found ; whilst in the case of the other twelve victims tied to the central stake (see p. 301, note 3), as well as those of the other stakes — though they, too, are assigned to definite deities — some of their deities (as in the case of three a year and a half old heifers assigned to Gayatri, V£g. S. XXIV, 21), are such as to make it difficult to find suitable formulas for them: — etesham ajvadinaw pra^apatyadika ya^vanuvakvas taA kim iii na pr/thak kurma// : itareshaw rohitadinaw na vindama^, tryavayo gayatryadayo devatas taddevatyaj ka. durlabha lakshawopeta yagyanuvakya ity abhi- prayaA 1 The invitatory-formula and offering-formula are, however, pronounced once for the ' paryahgyas ' (including the horse) in common, whilst a second pair of formulas are used for the other victims in common. 304 DATAPATH A-BRAI I MAiVA. the nobility : he thus combines the nobility with the nobility. 18. And as to why there are copper (knives) for the ' paryaiigyas,' — even as the non-royal king- makers, the heralds and headmen, are to the king, so those ' paryangyas ' are to the horse ; and so, indeed, is this — to wit, copper — to gold : with their own form he thus endows them. - 19. And as to why there are iron ones for the others, — the other animals, indeed, are the peasantry, and this — to wit, iron — is a form of the peasantry : he thus combines the peasantry with the peasantry. A On a rattan mat (lying) north (of the Ahavaniya) they cut the portions of the horse(-flesh) ; for the horse is of anush/ubh nature, and related to the Anush/ubh is that (northern) quarter : he thus places that (horse) in its own quarter. And as to (his doing so) on a rattan mat, — the horse was produced from the womb of the waters 1, and the rattan springs from the water : he thus causes it to be possessed of its own (maternal) womb. Third Brahma^a. 1. Now, the utkIs did not know the Pavamana2 at the Asvamedha to be the heavenly world, but the horse knew it. When, at the Aivamedha, 1 See VI, 1, 1, 1 j (V, 1,4, 5). 2 Pavamana is the name of the pressed Soma while it is ' clarifying.' Hence the first stotra of each of the three Savanas of a Soma-day — chanted after the pressing of the Soma and the drawing of the principal cups — is called Pavamana-stotra. Whether by the term 'Pavamana' here the clarifying Soma is alluded to, as well as the stotra — which alone the commentator takes it to mean, and to which the second mention certainly refers — must remain XIII KANDA, 2 ADHYAYA, 3 BRAHMA.VA, 2. 3O5 they glide along- * with the horse for the Pavamana (-stotra), it is for gelling to know (the way to) the heavenly world ; and they hold on to the horse's tail, in order to reach the heavenly world ; for man does not rightly know (the way to) the heavenly world, but the horse does rightly know it. 2. Were the Udga.tr/ to chant the Udgitha2, it would be even as if one who does not know the country were to lead by another (than the right) way. But if, setting aside the Udgatr/, he chooses doubtful. The commentator, it would seem, accounts for this identification of the Pavamana-stotra with heaven by the fact that the second day of the Ajvamedha is an ekaviwja day (see XIII, 3, 3, 3; TaWya-Br. XXI, 4, 1), i.e. one on which all the stotras are performed in the twenty-one-versed hymn-form ; and that the Sun is commonly called ' ekaviwzja,' the twenty-first, or twenty-one-fold. The particular chant intended is that of the morning pressing, viz. the Bahishpavamana, or outside-Pavamana-stotra, so-called because at the ordinary one-day's Soma-sacrifice, it is chanted outside the Sadas. But, on the other hand, in the case of Ahina-sacrifices, or those lasting from two to twelve days, that stotra is chanted outside only on the first day, whilst on the others it is done inside the Sadas. An exception is, however, made in the case of the Ajvamedha, which requires the morning Pavamana, on all three days, to be performed in its usual place on the north-eastern part of Vedi, south of the A'atvala. 1 For the noiseless way of sliding or creeping from the Sadas, and returning thither, and approaching the different Dhishwyas, or fire-hearths, see part ii, p. 299, note 2. As has already been stated, it is only after the chanting of the Bahishpavamana that the victims are driven up to the offering place. 2 It is from this, the principal part of the Saman, or chanted verse (cf. part ii, p. 310, note), that the Udgatr/ takes his name; this particular function of his being, on the present occasion, supposed to be performed by the whinnying of the horse. After this they make the horse step on the chanting-ground, apparently either as a visible recognition of the part it has been made to play, or because the horse thereby is made to go to heaven with which the Bahishpavamana was identified. [44] X 306 DATAPATH A-BRAUMA2VA. the horse for (performing) the Udgttha, it is just as when one who knows the country leads on the right way : the horse leads the Sacrificer rightly to the heavenly world. It makes 'Hiri1,' and thereby makes the Saman itself to be ' hin': this is the Udgitha. They pen up mares, (and on seeing the horse) they utter a shrill sound : as when the chanters sing, such like is this. The priests' fee is gold weighing a hundred (grains) : the mystic import of this has been explained2. Fourth BrAhmajva. i. Pra^apati desired, 'Would that I might gain both worlds, the world of the gods, and the world of men.' He saw those beasts, the tame and the wild ones ; he seized them, and by means of them took possession of these two worlds : by means of the tame beasts he took possession of this (terrestrial) world, and by means of the wild beasts of yonder (world) ; for this world is the world of men, and yonder world is the world of the gods. Thus when he seizes tame beasts he thereby takes possession of this world, and when wild beasts, he thereby (takes possession) of yonder (world). 2. Were he to complete (the sacrifice) with tame ones, the roads would run together'5, the village? 1 On the mystic significance of this ejaculation (here compared with the neighing of the horse) in the sacrifice, and especially in the Saman, see I, 4, 1, 1 seqq.; II, 2, 4, 12. 2 XII, 7, 2, 13. 3 The commentary remarks that by ' roads' here is meant those walking on them — as, in that case, peace and security would reign, men would range all the lands : — adhvabhir atradhvastha lakshyante ; ksheme sati manushya// sarvan dcran saw/'areyur ity abhipraya//. XIII KAA'DA, 2 ADHYAYA, 4 BRAIIMAATA, 3. $OJ boundaries of two villages would be contiguous1, and no ogres 2, man-timers, thieves, murderers, and robbers would come to be in the forests. By (so doing) with wild (beasts) the roads would run asunder3, the village-boundaries of two villages would be far asunder 4 ; and there would come to be ogres, man-tigers, thieves, murderers, and robbers in the forests. 3. As to this they say, ' Surely that — to wit, the forest (beast) — is not a beast (or cattle), and offering should not be made thereof: were he to make offering thereof, the)' would ere long carry away the Sacrificer dead to the woods, for forest (or wild) beasts have the forest for their share ; and were he not to make offering thereof, it would be a violation of the sacrifice.' Well, they dismiss them after fire has been carried round them 5 : thus, indeed, it is 1 Harisvamin takes ' samantikam ' in the sense of 'near' and construes it with ' gramayo^ ' (as he does ' viduram ' in the next paragraph) — 'the two village-boundaries would be near (far fro-n) the two villages;' but see I, 4, 1, 22, where samantikam (and IX, 3, 1, 11, where 'samantikataram ') is likewise used without a comple- ment ; as is ' viduram' in I, 4, 1, 23. 2 Harisvamin takes ' r/kshika ' to mean ' a bear," — r/ksha eva r/kshika/z. 3 Hardly, as the commentary takes it, ' they would become blocked up,' and people would have to stay in their own country : — adhvana/z purvad&radayo vikrameyur viruddha/;/ kramayeyu^ (!), svadcra eva manushya// sa#z£areyur na deyantareipy antaralanam .. bhinnatvad akshematva/' Xa viduraw gramayor gramantau syatam. 4 Viz. because, for want of security and peace, the villages would be few and far between, — aksheme hi sati pravirala grama bhavanti, comm. 5 On the ' paryagnikara/zam ' or circumambulation of an oblation in accordance with the course of the sun, whilst holding a fire- brand in one's hand, see part i, p. 45, note; part ii, p. 187, note. X 2 ^OS SATAPATHA-BRAHMAiVA. neither an offering nor a non-offering, and they do not carry the Sacrificer dead to the forest, and there is no violation of the sacrifice. 4. He completes (the sacrifice) with tame (beasts), — father and son part company l, the roads run together, the village-boundaries of two villages become contiguous, and no ogres, man -tigers, thieves, murderers, and robbers come to be in the forests. Fifth Brahmaata. 1. Pra^apati poured forth the life-sap of the horse (asva-medha) ; when poured forth it went from him. Having become fivefold -, it entered the year, and they (the five parts) became those half-months3. He followed it up by means of the fifteenfold (sets of victims4), and found it; and having found it, he took possession of it by means of the fifteenfold ones ; for, indeed, they — to wit, the fifteenfold (sets) — are a symbol of the half-months, and when he seizes the fifteenfold ones, it is the 1 Or, they exert themselves in different directions, — that is, as the commentator explains, because in peace they would not be forced to keep together, as they would have to do in troublous times. He, however, seems somehow to connect ' vy avasyataA ' with the root ' vas ' : — ksheme hi sati pitaputrav atra vi prc'thag vasata// ; aksheme tu sambaddhav apy etav atra vasata//. — Whilst in this passage the verb would hardly suggest an estrangement between father and son, this is distinctly the case in the parallel passage, Taitt. Br. Ill, 9, 1, 2, where, however, this contingency is con- nected with the completion of the sacrifice, not, as here, with tame, but with wild beasts. s Or the Pankti metre, consisting of five octosyllabic padas. 3 Viz. as consisting of thrice five days. * See above, XIII, 2, 2, 11. XIII KANDA, 2 ADHVAVA, 5 BRAIIMA.VA, 2. ^OQ. half-months the Sacrificer thereby takes posses- sion of. 2. Concerning this they say, ' But, surely, the year is not taken possession of by him who spreads out (performs sacrifice for) a year in any other way than by means of the Seasonal sacrifices V The Seasonal sacrifices, doubtless, are manifestly the year: and when he seizes the Seasonal victims2, he then manifestly takes possession of the year. ' And, assuredly, he who spreads out the year in any other way than with the (victims) of the set of eleven 3 (stakes) is deprived of his offspring (or 1 On this point, cp. II, 6, 3, 1. — ' Verily, imperishable is the righteousness of him who offers the Seasonal sacrifices ; for such a one gains the year, and hence there is no cessation for him. He gains it in three divisions, he conquers it in three divisions. The year means the whole, and the whole is imperishable (without end). Moreover, he thereby becomes a Season, and as such goes to the gods ; but there is no perishableness in the gods, and hence there is imperishable righteousness for him.' 2 The A'aturmasyas are the victims enumerated Va^. S. XXIV, 14-19. The first six of them are the last (of the set of fifteen) bound to the thirteenth stake ; whilst the remaining victims make up all the seven sets of fifteen victims bound to remaining stakes (14-2 1) — thus amounting to 121 domesticated animals, cf. XIII, 5, 1, 13, seq. In counting the stakes the central one is the first, then follows the one immediately south, and then the one immediately north of it, and thus alternately south and north. The reason why the name 'Aaturmasya ' is applied to the victims here referred to is that the deities for whose benefit they are immolated are the same, and follow the same order, as those to whom (the chief) obla- tions are made at the Seasonal sacrifices (viz. the constant ones — Agni. Soma, Savitrr, Sarasvati, Pushan, and special ones, see II, 5, h 's-x7 ! o, 2, 7~l6; 5- 3- 2-4; 5- 4, 2-10; 6, 1, 4-6 ; 6, 2, 9; 6, 3, 4-8). 3 That is to say, he who seeks to gain the year by immolating only the Seasonal victims, and the sets of fifteen victims, and does not offer likewise the victims of the set (or rather two sets) of eleven 3IO SATAPATHA-BRAHMAtfA. subjects) and cattle, and fails to reach heaven.' This set of eleven (stakes), indeed, is just heaven \ and the set of eleven (stakes) means offspring (or people) and cattle ; and when he lays hands on the (victims) of the (two) sets of eleven (stakes) he does not fail to reach heaven, and is not deprived of his offspring and cattle. 3. Pra^apati created the Vira^ ;~ when created, it went away from him, and entered the horse meet for sacrifice. He followed it up with sets of ten - stakes. These two sets of eleven victims, tied to the twenty-one stakes (two being tied to the central stake), arc to constitute the regular ' savaniya/; pajava^ T of the pressing-days of the Ajvamedha ; and in XIII, 5, 1, 3, and 5, 3, 11, the author argues against those who (on the first, and third days) would immolate only twenty- one such victims, all of them sacred to Agni. As regards the second day, the author does not mention these particular victims, but this can scarcely be interpreted as an approval of twenty-one such victims, even though the number twenty-one certainly plays an important part on that day — seeing that Katyayana, XX, 4, 25, makes the two sets of eleven victims the rule for all three days. For the third day, on the other hand, the author of the Brahmawa (XIII, 5, 3, 11) actually recommends the immolation of twenty-four bovine victims as ' savanfya^ pajava/j.' The deities of the first set of eleven victims (as perhaps also of the second set of the first day) are the same as those of the ordinary 'ekadarini ' (see III, 9, 1, 6- 21 ; and Wag. S. XXIX. 58), whilst the second set (of the second day, at all events) has different deities (V%. S. XXIX, 60). On the central day these victims are added lo the sets of fifteen victims bound their to each of the twenty-one stakes; the mode of dis- tribution being the same as on the other two days, viz., so that the fust victim of each set — that i-, the <>ne devoted to Agni — is bound to the central stake, whilst of the remaining twenty victims one is assigned to each stake. 1 Viz. inasmuch as the stakes stand right in front (to the cast) of the sacrificial fire and ground, and the Sacrificer would thus miss the way to heaven if he were not to pass through the ' ekivkuini.' 2 The Vir% metre consists of (three) decasyllabic padas. XIII KA.Y/U, 2 ADHYAYA. 6 BRAHM AAA, I. 3 1 I (beasts). He found it, and, having found it, he took possession of it by means of the sets of ten : when he seizes the sets of eleven (beasts), the Sacrihcer thereby takes possession of the Vira^. He seizes a hundred, for man has a life of a hundred (years) and a hundred energies: vital power and energy, vigour, he thus takes to himself. 4. Eleven decades l he seizes, for the Trish/ubh consists of eleven syllables, and the Trish/ubh means energy, vigour : thus it is for the obtainment of energy, vigour. Eleven decades he seizes, for in an animal there are ten vital airs, and the body (trunk) is the eleventh : he thus supplies the animals with vital airs. They belong to all the gods for the completeness of the horse (sacrifice), for the horse belongs to all the gods. They are of many forms, whence beasts are of many forms ; they are of distinct forms, whence beasts are of distinct forms. Sixth Brahmajva. 1. [He puts the horse to the chariot'-', with Va£". S. XXIII, 5], 'They harness the ruddy bay, 1 After the (349) domesticated animals have been secured to the stakes, sets of thirteen wild beasts are placed on the (twenty) spaces between the (twenty-one) stakes, making in all 260 wild beasts. From the 150th beast onward (enumerated V&g. S. XXI V, 30-40) these amount to 1 1 1 beasts which here are called eleven decades ; the odd beast not being taken into account, whilst in paragraph 3 above the first ten decades are singled out for symbolic reasons. These beasts are spread over the twelfth (only the last seven beasts of which belong to the first decade) and following spaces. 1 Along with the sacrificial horse three other horses are put to the chariot, with the formula Yag. S. XXIII, 6. Previously to this, however, the Hot;/' recites eleven verses in praise of the horse (cf. XIII, 5, 1,16). Both the horses and the chariot are decorated 1 2 SATAPATIIA-BRAHMAiVA. moving (round the moveless : the lights shine in the heavens);' — the ruddy bay, doubtless, is yonder sun : it is yonder sun he harnesses for him, for the gaining of the heavenly world. 2. Concerning this they say, ' Surely, the sacrifice goes from him whose beast, when brought up, goes elsewhere than the vedi (altar-ground).' [Let him, therefore, mutter Va^". S. XXIII,- 7,] 'Singer of praise, make that horse come back to us by that path!' — the singer of praise, doubtless, is Vayu (the wind) : it is him he thereby places for him (the Sacrificer) on the other side, and so it does not go beyond that. 3. But, indeed, fiery mettle and energy, cattle, and prosperity depart from him who offers the A^vamedha. 4. With (Va£\ S. XXIII, 8), 'May the Vasus anoint thee with the Gayatra metre!' the queen consort anoints (the forepart of the unharnessed horse) ; — ghee is fiery mettle, and the Gayatri also is fiery mettle : two kinds of fiery mettle he thus bestows together on him (the Sacrificer). 5. With, 'May the Rudras anoint thee with the Traish/ubha metre!' the (king's) favourite wife anoints (the middle part) : — ghee is fiery mettle, and the Trish/ubh is energy: both fiery with gold ornaments. The Adhvaryu then drives with the Sacri- ficer to a pond of water to the east of the sacrificial ground (an indispensable feature in choosing the place of sacrifice), and having driven into the water he makes him pronounce the formula XXIII, 7, ' When the wind hath entered the waters, the dear form of Indra, do thou, singer of praise, make that horse come back to us by that path ; ' whereupon they return to the sacrificial ground. XIII K.\XD\, 2 AIUIYAYA, 6 1SRAIIMA.VA, 8. 3*3 mettle and energy he thus bestows together on him. 6. With, 'May the Adityas anoint thee with the cTagata metre!' a discarded wife1 (of the king) anoints (the hindpart) ;— ghee is fiery mettle, and the <7agati is cattle : both fiery mettle and cattle he thus bestows together on him. 7. It is the wives 2 that anoint (the horse), for they — to wit, (many) wives — are a form of prosperity (or social eminence) : it is thus prosperity he confers on him (the Sacrificer), and neither fiery spirit, nor energy, nor cattle, nor prosperity pass away from him. 8. But even as some of the offering-material may get spilled before it is offered, so (part of) the victim is here spilled in that the hair of it when wetted comes off. When they (the wives) weave pearls (into the mane and tail) they gather up its hair. They are made of gold : the significance of this has been explained. A hundred and one pearls they weave into (the hair of) each part3; for man has a life of a hundred (years), and his own self (or body) is the one hundred and first : in vital power, in the self, he establishes himself. They weave them in (each) with (one of) the (sacred utterings) relating to Pra^apati, 'Bu/il bhuva/*! svar (earth, air. 1 That is, a former favourite, but now neglected ; or, according to others, one who has borne no son. 2 The fourth and lowest wife of the King the Palagali (cf. XIII. 4, i,8; 5, 2, 8), though present at the sacrifice, does not take part in this ceremony, probably on account of her low-caste origin, as the daughter of a messenger, or courier. Viz. either the mane on both sides, and the tail, or the hair of the head, the neck (mane) and the tail ; each of the ladies apparently taking one of these parts. 3 I 4 SATAFATHA-BRAHMAiVA. heaven) ! ' for the horse is sacred to Prai.vahgila ' by 'pijaz//- gila,' ' beauty-devouring,' inasmuch as the night swallows, or conceals, all beauty (or form). Neither this nor the other explanation (=pijanga, ruddy-brown) suits the day; but Harisvamin, who does not explain the name, remarks tli.it the night here is taken to include the day. Cf. XIII, 5, 2, 18. 2 Viz. V%. S. VI, 9 ; see III, 7, 4, 4-5. The author seems to take ' pa/\itai// ' in the sense of ' cooking." 4 Viz. inasmuch as it causes the fire to blaze up, comm. XIII KAAT£A, 2 ADIIYAYA, J BRAHMA2VA, J. 317 is Agni (the fire) ; and the fire indeed cooks it (the horse) together with the he-goats. 3. ' The Nyagrodha with cups,' — for when the gods were performing sacrifice, they tilted over those Soma-cups, and, turned downwards, they took root, whence the Nyagrodhas (ficus indica), when turned downwards (nya/t), take root (roha l). 4. ; The cotton-tree with growth,' — he confers growth on the cotton-tree (salmalia malabarica), whence the cotton-tree grows largest amongst trees -. 5. 'This male, fit for the chariot,' — he supplies the chariot with a horse, whence the horse draws nothing else than a chariot. 6. 'Hath come hither on his four feet,' — therefore the horse, when standing, stands on three feet, but, when harnessed, it pulls with all its feet at one and the same time. 7. 'May the spotless Brahman protect us!' — the spotless3 Brahman (m.), doubtless, is the moon: 1 Or, whence the Nyagrodhas grow downwards. This refers to the habit of the Indian fig-tree, of sending down from the branches numerous slender roots which afterwards become fresh stems. Cp. the corresponding legend in Ait. Br. VII, 30, told there by way of explaining why Kshatriyas, being forbidden to drink Soma, should drink the juice extracted from the descending roots of the Indian fig-tree. Another reason why the Indian fig-tree (also called 'va/a') is here connected with the priests' Soma-cups (/iamasa), is that this is one of the kinds of wood used in making those cups (cf. Katy. I, 3, 36 comm.). 2 According to Stewart and Brandis, Forest Flora, p. 31, the cotton-tree (or silk-cotton tree) is a very large tree of rapid growth, attaining a height of 150 ft., and a girth of 40 ft. Lit. ' the non-black Brahman,' explained as one who has no black spots ; though it is difficult to see why the moon should be favoured with this epithet. 31 8 ^ATAPATHA-BRAIIMA.VA. to the moon he thus commits it; — 'Reverence to Agni! ' — to Agni he thus makes reverence. 8. [Va£\ S. XXIII, 14,] 'Trimmed up is the car with the cord,' — with cord one indeed com- pletes the car l, whence a car, when enveloped (with cords 2), is very handsome. 9. 'Trimmed up is the steed with the rein,' — with the rein one indeed completes the horse, whence the horse, when curbed by the rein, looks most beautiful. 10. 'Trimmed up in the waters was the water-born,' — the horse, indeed, has sprung from the womb of the waters3: with its own (mother's) womb he thus supplies it; — ' Brahman (m.), with Soma for his leader,' — he thus makes it go to heaven with Soma for its leader. 11. [Ya^. S. XXIII, 15,] 'Thyself, fit out thy body, O racer,' — 'Take thyself the form which thou wishest,' he thereby says to him ; — ' make offering thyself,' — sovereign rule (independence) he thereby confers on it; — 'rejoice thou thyself,' — ' enjoy (rule) thou thyself the world as far as thou wishest,' he thereby says to him; — 'thy glory is not to be equalled by any one!' — with glory he thereby endows the horse. 12. \V$g. S. XXIII, 164,] 'Thou shalt not die 1 In Indian vehicles the different parts are held together by cords. For a drawing see Sir II. M. Elliot, The Races of the N.VV. Provinces of India, II, p. 342. The word for 'cord ' and 'rein ' is the same in Sanskrit. 2 Paryuta/; = parivesh/ito ra^ubhi//, comm. ; hardly 'hung all round (with ornaments),' as the St. Petersb. Diet, takes it. 3 See V, 1, 4, 5 ; VI, 1, 1, 11. 4 The first two padas of this verse form the first half-verse of j??zg-veda S. I, 162, 21. XIII KANDA, 2 ADHYAYA, 7 BRAHMAA'A, 1 4. 319 here, neither suffer harm,' — he thereby cheers it; — 'on easy paths thou goest to the gods,' — he thereby shows him the paths leading to the gods: — 'where dwell the pious, whither they have gone,' — he thereby makes it one who shares the same world with the pious; — 'thither the god Savit/'/ shall lead thee,' — it is, indeed, Savitr/ that leads him to the heavenly world. — Whilst whispering1 'I sprinkle thee, acceptable unto Pra^apati/ he then holds (the sprinkling water) under (its mouth). 13- [\ *^r. S. XXIII, 17,] ' Agni was an animal ; they sacrificed him, and he gained that world wherein Agni (ruleth) : that shall be thy world, that thou shalt gain, — drink thou this water!' — 'As great as Agni's conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,' this is what he thereby says to him. 14. 'Vayu was an animal; they sacrificed him, and he gained that world wherein Vayu (ruleth) : that shall be thy world, that thou shalt gain, — drink thou this water ! ' — ' As great as Yayu's conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,' this is what he thereby says to him. 1 Cp. I, 4, 5, 12 : ' Hence whatever at the sacrifice is performed for Pra^apati, that is performed in a low voice (under the breath) ; for speech would not act as oblation-bearer for Pra^pati/ Pra^apati, as representing generation, is often spoken of as ' undefined ' or ' unexpressed (secret) ' ; and so is what is muttered in a low voice. 320 SATAPATIIA-BRAHMAJVA. 15. 'Surya was an animal; they sacrificed him, and he gained that world wherein Surya (ruleth) : that shall be thy world, that thou shalt gain, — drink thou this water!' — 'As great as Surya' s conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,' this is what he thereby says to- him. Having satisfied the horse, and consecrated again the sprinkling water, he sprinkles the other victims : thereof hereafter. Eighth Brahma^a. j. Now the gods, when going upwards, did not know (the way to) the heavenly world, but the horse knew it : when they go upwards with the horse, it is in order to know (the way to) the heavenly world. ' A cloth, an upper cloth, and gold,' this1 is what they spread out for the horse2 : 1 The ' iti ' seems superfluous ; Harisvamin explains it by ' etat trayam.' For a similar use of the particle, see XIII, 2, 2, 1. 2 That is, they spread them on the ground for the horse to lie upon. Differently St. Petersb. Diet., ' they spread over the horse ; ' but see Katy. XX, 6, 10 comm. ; and Harisvamin: — vaso yad antardhanayalam, adhivaso yad aXvMadanayfdam, ta£ /'a vasasa upari starawiyaw, tayor upari hira;/yaw nidheyam, tasmiws traye enam adhi upari saw<,v7apayanti ; — and he then remarks that these three objects here do not take the place of the stalk of grass which, in the ordinary animal sacrifice, is thrown on the place where the victim is to be killed and cut up (III, 8, 1, 14 ; Katy. VI, 5, 15- [6), but that the stalk is likewise put down on this occasion. Similarly the comm. on Katyayana, where it is stated that the stalk of grass (or straw) is first laid down, and then the others thereon. Indeed, as was the case in regard to the stalk of grass — representing the barhis, or layer of sacrificial grass on the vedi — so here the fourfold underlayeT is intended to prevent any part of the sacrificial material (havis)— the victim in this case — from being spilt. The XIII KANDA, 2 ADHYAYA, 8 BRA IIM AA'A, 3. 32 I thereon they quiet (slay) it, as (is done) for no other victim ; and thus they separate it from the other victims. 2. When they quiet a victim they kill it. Whilst it is being quieted, he (the Adhvaryu) offers (three) oblations1, with (Vif. S. XXIII, iS), 'To the breath hail! to the off-breathing hail! to the through-breathing hail!' he thereby lays the vital airs into it, and thus offering is made bv him with this victim as a living one 2. 3. With, 'Amba! Ambika! Ambalika3! there is no one to lead me,' — he leads up the (four) upper garment (or cloth) must be sufficiently large to allow its being afterwards turned up so as to cover the horse and the queen consort. 1 Prior to these, however, he offers the two ' Pariparavya,' i. e. ' oblations relating to the victim,' — or, perhaps, ' oblations per- formed in connection with the carrying of fire round the victim,' for this last ceremony is performed for all the victims (whereupon the wild bea^s placed between the stakes are let loose) before the killing of the horse. See III, 8, 1, 6-16. 2 For the symbolic import of this, see III, 8, 2. 4. These are just three variants used in addressing a mother (Mutter, Miitterchen, Miitterlein), or, indeed, as here, any woman (good lady! good woman! . Ace. to Katy. XX, 6, 12. this is the formula which the assistant priest (the Nesh/;-/, or, according to others, the Pratiprasthatr/, cf. Katy. VI, 5, 27-28) makes the king's wives say whilst leading them up to the slain horse to cleanse it. It is, moreover, to be preceded by the formula used, at this juncture, at the ordinary animal sacrifice, viz. ' Homage be to thee, O wide-stretched one, advance unresisted unto the rivers of ghee, along the paths of sacred truth ! Ye divine, pure waters, carry ye (the sacrifice) to the gods, well-prepared ! may ye be well-prepared preparers!' (Ill, 8. 2, 2-3). The words 'Amba!' &c. are, according to MahJdhara, addressed by the women to one another. The latter part of the formula as given in the V&g. Sawh. (viz. ' the horse sleeps near Subhadrika, dwelling in Kamplla') is apparently [44] V ^22 SATAPATIIA-BRAHMAJVA. v.1 wives " : he thereby has called upon them (to come), and, indeed, also renders them sacrificially pure. 4. With (Va^. S. XXIII, 19), 'We call upon thee, the host-leader of (divine) hosts, O my true lord!' the wives walk round1 (the horse), and thus make amends to it for that (slaughtering2): even thereby they (already) make amends to it ; but, rejected (Pas antiquated, or inauspicious) by the author of the Brahmawa. The ceremony of lying near the dead horse being looked upon as assuring fertility to a woman, the formula used here is also doubtless meant to express an eagerness on the part of the women to be led to the slaughtered horse, representing the lord of creatures, Pra^apati. On this passage compare the remarks of Professor Weber (Ind. Stud. I, p. 183), who takes the formula to be spoken by the queen consort to her three fellow-wives ; and who also translates the words ' na ma nayati kas /Sana ' (nobody leads me) by 'nobody shall lead me (by force to the horse ; but if I do not go) the (wicked) horse will lie near (another woman such as) the (wicked) Subadhra living in Kampila." — Harisvamin's commentary on this passage is rather corrupt, but he seems at all events to assume that each of the four wives apostrophizes the others with the above formula (probably substituting their real names for the words ' amba,' &c.) :— lepsam (Plipsawz) tavad esha patntvaktraka// (? patnfvaktrata//) prapnoti, katham, ekaika hi patni iiaras tisra amantrya jesha// pai idevayamana dnVyate, he ambe he ambike he ambalike yuvam apuz/ya nishpadotv asya (?) samipa;;/, sa ka. pakshapatt kutsito^jvako mayi yushmaka;// sasasti meva(!) subhadrikaw kampilavasinim ida (? iha) suriipa?// na tu ma?;/ kaskit tatra nayatiti ; sasastity eva vartamanasamipye vartamanavad (Pa;/. Ill, 3, 131) ity asannasevane d rash/a vya//. — This barbarous ceremony was evidently an old indigenous custom too firmly established in popular practice to be easily excluded from the sacrificial ritual. That it had nothing to do with Vedic religion and was distasteful to the author of the Brahmawa is evident from the brief way in which he refers to it, and from the far-fetched symbolic explanations attached to the formulas and discourses. 1 Viz. from their ordinary place near the Garhapatya he leads them whilst holding jars of water in their hands. 2 Apahnuvate vismaranty evasmai etat pradakshi;/avartanena sa///£7/apanam unnayanti, comm. XIII KAA^DA, 2 ADIIYAYA, 8 BRAHMAA'A, 5. T>23 indeed, they also fan l it. Thrice they walk round - ; for three (in number) are these worlds : by means of these worlds they fan it. Thrice again they walk round 3, — that amounts to six, for there are six seasons : by means of the seasons they fan it. 5. But, indeed, the vital airs depart from those who perform the fanning at the sacrifice. Nine times they walk round 4 ; for there are nine vital airs : vital airs they thus put into their own selves, and the vital airs do not depart from them. ' I will urge the seed-layer, urge thou the seed- layer!' (the Mahishi says5); — seed, doubtless, means offspring and cattle : offspring and cattle she thus secures for herself. [Vaf. S. XXIII, 20,] ' Let us stretch our feet,' thus in order to secure union. 'In heaven ye envelop yourselves' (the Adhvaryu says), — for that is, indeed, heaven where they immolate the victim : therefore he 1 Thus Harisvamin : — dhuvate dhunane(na) upava^ayanti, evam asvam r%anam iva vva^anair etat, — ' they shake themselves,' St. Petersb. Diet. ; and, indeed, it is doubtless by the flutter of the garments produced in walking round first one way and then another, that the fanning is supposed to be produced. 2 Viz. in sunwise fashion (pradakshiwa), that is so as to keep the object circumambulated on one's right side. 3 Viz. in the opposite, the ' apradakshiwazrc ' way, as is done in the sacrifice to the departed ancestors. They do so with the text, ' We call upon thee, the dear Lord of the dear ones, O my true lord ! ' * Viz. another three times in the sunwise way. Having com- pleted their circumambulation, the king's wives cleanse the horse's apertures of the vital airs (mouth, nostrils, eyes, &c), as the Sacrificer's wife did at the ordinary animal sacrifice (III, 8, 2, 4), which they do with the text, ' We call upon thee, the treasure- lord of treasures, O my true lord ! ' 1 Cf. Ill, 5, 2, 1 seqq. V 2 324 DATAPATH A-BRAHMAWA. speaks thus. — 'May the vigorous male, the layer of seed, lay seed!' she says in order to secure union. Ninth Brahmaa7a. 1. But, indeed, that glory, royal power, passes away from him who performs ' the^ A-rvamedha. 2. [The U dga.tr i1 says concerning the king's favourite wife, Vk\g. S. XXIII, 26,] 'Raise her upwards2,' — the Asvamedha, doubtless, is that glory, royal power : that glory, royal power, he thus raises for him (the Sacrificer) upward. 3. ' Even as one taking a burden up a mountain,' — glory (pomp), doubtless, is the burden of royal power : that glory, royal power, he thus fastens on him (as a burden) ; but he also endows him with that glory, royal power. 4. ' And ma)- the centre of her body prosper,' — the centre of royal power, doubtless, is glory : glory (prosperity), food, he thus lays into the very centre of royal power (or, the kingdom). 5. 'As one winnowing in the cool breeze,' — the cool of royal power, doubtless, is security of ' The colloquy between the men and women, referred to in paragraphs 1-8, would seem to go on simultaneously. The verse addressed by the Hot;'/ to the king's discarded wife, Vag\ S. XXIII, 28, is omitted by the Brahma;/a, as are also the verses spoken in reply by the women (with their attendants), and closely resembling those of the men in tone and wording. According to some authorities it is the attendant women alone who reply, not the king's wives. Katy. XX, 6, 20. Mahfdhara takes the objective pronoun to refer to the Vavata, whilst Ilarisvamin, on the other hand, supplies some such word as ' ja/ikaw.' XIII KAA'Z)A, 2 ADHYAYA, 9 HRAHMAJVA, 8. 325 possession : security of possession he procures for him. 6. [The Adhvaryu addresses one of the attendant maids, Va^. S. XXIII, 22,] 'That little bird/— the little bird, doubtless, is the people (or clan), — 'which bustles with (the sound) "ahalak,"' — for the people, indeed, bustle for (the behoof of) royal power, — 'thrusts the "pasas" into the cleft, and the"dharaka" devours it,' — the cleft, doubt- less, is the people, and the ' pasas ' is royal power ; and royal power, indeed, presses hard on the people ; whence the wielder of royal power is apt to strike down people. 7. [The Brahman addresses the queen consort, Vaf. S. XXIII, 24,] 'Thy mother and father,'— the mother, doubtless, is this (earth), and the father yonder (sky) : by means of these two he causes him to go to heaven; — 'mount to the top of the tree,' — the top of royal power, doubtless, is glory : the top of royal power, glory, he thus causes him to attain; — 'saying, "I pass along," thy father passed his fist to and fro in the cleft,' — the cleft, doubtless, is the people ; and the fist is royal power ; and royal power, indeed, presses hard on the people ; whence he who wields royal power is apt to strike down people '. 8 [The chamberlain addresses the king's fourth wife, Va£\ S. XXIII, 30,] 'When the deer eats the corn,' — the grain (growing in the field), doubt- less, is the people, and the deer is royal power : he 1 The Mahishi : Thy mother and father are playing on the top of the tree like thy mouth when thou wilt talk: do not talk so much. Brahman ! 326 DATAPATH A- BRA1IMAATA. thus makes the people to be food for the royal power, whence the wielder of royal power feeds On the people; — 'it thinks not of the fat cattle,' — whence the king does not rear cattle; — when the -Sudra woman is the Arya's mistress, he seeks not riches that he may thrive1,' — hence he does not anoint the son of a Vai^ya woman. 9. But, indeed, the vital airs pass from those who speak impure speech at the sacrifice. [The queen consort having been made to rise by her attendants, the priests and chamberlain say, V&g. S. XXIII, 32, Rig-v. S. IV, 39, 6,] ' The praises of Dadhikravan have I sung, (the victorious, powerful horse: may he make fragrant our mouths, and pro- long our lives!),' — thus they finally utter a verse containing the word ' fragrant ' : it is (their own) speech they purify2, and the vital airs do not pass from them. Tenth Br ah ma a a. 1. When they prepare the knife-paths, the Sacri- ficer makes for himself that passage across, a bridge, for the attainment of the heavenly world. 2. They prepare them by means of needles ; the needles, doubtless, are the people 3 (clans), and the Awamedha is the royal power : they thus supply him with people and royal power combined. They are made of Lrold : the meaning of this has been explained. 1 Mahklhara interprets, — then he (her husband), the 6'udra, does not wish for wealth, but is unhappy. That is to say, they make amends for any breaches of decorum committed in the preceding colloquy. Viz. because of the large number and the small size (insignific- ance) of the needles, or wires, (and the common people), comm. XIII KANDA, 2 ADHYAYA, II BKAHMAA'A, 2. 327 3. Three kinds of needles are (used), copper ones, silver ones, and gold ones ; — those of copper, doubt- less, are the (principal) regions (of the compass), those of silver the intermediate ones, and those of gold the upper ones : it is by means of these (regions) they render it fit and proper. By way of horizontal and vertical (stitches ') they are many- formed, whence the regions are many-formed ; and they are of distinct form, whence the regions are of distinct form. Eleventh Brahmawa. 1. Pra^apati desired, 'Would that I were great, and more numerous!' He perceived those two Mahiman (greatness) cups of Soma at the Asva.- medha ; he offered them; and thereby, indeed, became great and more numerous : hence who- soever should desire to become great, and more numerous, let him offer up those two Mahiman cups of Soma at the A^vamedha ; and he indeed becomes trreat and more numerous. 2. He offers them on both sides (before and after) the omentum ; — the Arvamedha, doubtless, is the Sacrificer, and that Mahiman (cup) is the king : it is with royal dignity he thus encompasses him on both sides. Some gods have the svaha-call ('hail') in front, and the other gods have the svaha-call behind-: it is them he thus gratifies. With 'Hail 1 It is doubtful what word, if any, has to be supplied here, — perhaps it means, by way of their being (in sewing) horizontal and vertical. The commentary is silent on this passage. 2 The formula uttered whilst the first Mahiman cup is offered runs thus (Va^. S. XXIII, 2) : ' What greatness of thine there hath 328 SATArATIIA-BRAIIMAiVA. to the gods ! ' and ' To the gods hail ! ' he makes offering by means of the king (Soma) on both sides of the omentum : he thereby gratifies those gods who are in this world, and those who are in the other, and thus gratified, both these kinds of gods lead him to the heavenly world. Third Adiiyaya. First Braiimaata. 1. Pra^apati's eye swelled; it fell out: thence the horse was produced ; and inasmuch as it swelled (a^vayat), that is the origin and nature of the horse (aiva). By means of the A^vamedha the gods restored it to its place ; and verily he who performs the Aivamedha makes Pra^apati com- plete, and he (himself) becomes complete ; and this, indeed, is the atonement for everything, the remedy for everything. Thereby the gods redeem all sin, yea, even the slaying of a Brahman * they thereby redeem ; and he who performs the Aiva- medha redeems all sin, he redeems the slaying of a Brahman. 2. It was the left eye of Pra^apati that swelled: hence they cut off the (meat) portions from the left been in the day and the year ; what greatness of thine there hath been in the wind and the air; what greatness of thine there hath been in the heavens and the sun, to that greatness of thine, to Prn^apati, hail, to the gods ! ' whilst that of the second Mahiman cup runs thus (XXIII, 4): 'What greatness of thine there hath been in the night and the year ; what greatness of thine there hath been in the earth and the fire ; what greatness of thine there hath been in the Nakshatras (lunar asterisms) and the moon, to that greatness of thine, to Pra^apati, to the gods, hail ! ' cf. XIII, 5. 2, 23 ; 3, 7. 1 See XIII, 3, 5, 3 seq. XIII KANDA, 3 ADIIVAYA, I BRAIIMAJVA, 4- c>29 side of the horse, and from the right side of other victims. 3. There is a rattan mat, for the horse was produced from the womb of the waters, and the rattan springs from the water : he thus brings it in connection with its own (maternal) womb. 4. The Aatush/oma ] is the form of chanting (on The term A'atush/oma originally apparently means a sacrificial performance, or succession of chants, in which four different Stomas, or hymn-forms, are used. Hence, in Ta;/a, as a firm foundation, he sub- sequently ascends to the next day, the seasons ; for the P/-/sh///a (-stotras) are the seasons, and the seasons are the year : it is in the seasons, in the year, he establishes himself. 2. The vSakvari - (verses) are the Pr/sh///a (-stotra of the second day) : there is a different metre for each (verse), for different kinds of animals, both domestic and wild ones, are immo- lated here on each (day). As to the .Sakvari (verses) being the P/7sh///a, it is for the complete- ness of the horse (sacrifice)3; and different kinds of animals are immolated on different (days), because different stomas are performed on the different (days of the Asvamedha). 1 Though applying in the first place to the second day of the A^vamedha, as an Ukthya sacrifice which is at the same time an Ekavmra day, i. e. one the stotras of which are all chanted in the twenty-one-versed hymn-form, Ekaviwwa, the twenty-first or twenty- one-fold, as is clear from XIII, 3, 3, 3, here also refers to the sun, of which it is a common epithet (cf. part iii, p. 265, note 2, also XIII, 4, 4, n). This solar name seems to be derived from the fact that the sun is also identified with the central day of the year, the Vishuvant day, which is considered the central day of a twenty- one days' sacrificial performance — having one pr:'sh/Aya-sha6 (speech and sacred writ ') is wholly gained, and, being gained, it now is exhausted in strength, and, as it were, wounded and mangled ; but sacrifice is speech : hence he should not make use of it.' 1 See p. 336, note 1. 2 ? Or, pale. Saya«a, on Taiit. Br. Ill, 9, 15, 3, explains •jukla' by • X'itrin ' (? having white spots, or affected with white leprosv). Ilarisvamin does not explain the word. 8 Harisvamin explains ' viklidha ' by ' dantura,' i.e. one who has projecting teeth ; whilst Sayawa, 1. c, explains it by either ' given to perspiring (svedaimthuarira),' or ' moist-bodied (? leprous, or, old, in bodily decay, viklinnadeha).' 4 Cf. V, 5, 5, 12 'that triple Veda is the thousandfold progeny of Va*.' 344 SATAPATIIA-BRAIIMAiVA. 7. Having stepped out (of the water) he should certainly prepare twelve messes of rice for the priests ; for cooked rice is Pra^apati, and Pra^apati is the year, Pra^apati is the sacrifice : it is the year, the sacrifice, he thus gains, and the sacrifice becomes ready to incline towards him, and he does not become the worse for it. Seventh Bratima;va. 1. Verily, this is the sacrifice called Strengthful : wherever they worship with this sacrifice, everything indeed becomes strong. 2. Verily, this is the sacrifice called Plenteous : wherever they worship with this sacrifice, everything indeed becomes plentiful. 3. Verily, this is the sacrifice called Obtainment : wherever they worship with this sacrifice, everything indeed becomes obtained. 4. Verily, this is the sacrifice called Distinction : wherever they worship with this sacrifice, everything indeed becomes distinct1. 5. Verily, this is the sacrifice called Severance : wherever they worship with this sacrifice, every- thing indeed becomes severed2. 6. Verily, this is the sacrifice called Irood- abounding : wherever they worship with this sacri- fice, everything indeed becomes abounding in food. 7. Verily, this is the sacrifice called Sapful : 1 Svakarmasu bhagena sthapitam (? confined respectively to its own functions), comm. 2 I Iarisvamin supplies ' akaryebhya// ' — is kept away from what it is forbidden to do, or from what is not one's business. xin kaa\da, 3 adiivava, 8 brAhmawa, i. 345 wherever they worship with this sacrifice, every- thing indeed becomes rich in sap (or drink). 8. Verily, this is the sacrifice called Abounding in holiness : wherever they worship with this sacrifice, the Brahma^a is born as one rich in holiness. 9. Verily, this is the sacrifice called Excelling in hitting : wherever they worship with this sacrifice, the Ra^anya is born as one excelling in hitting (the mark). 10. Verily, this is the sacrifice called the Long (wide) one : wherever they worship with this sacrifice, a wide tract of forest-land will be provided '. 11. Verily, this is the sacrifice called Fitness: wherever they worship with this sacrifice, everything indeed becomes fit and proper. 12. Verily, this is the sacrifice called Support (foundation) : wherever they worship with this sacrifice, everything indeed becomes supported (firmly established). Eighth Brahmaata. F.xpiatory Offerings. 1. Now, then, of the expiations. If the sacrificial horse were to couple with a mare, let him in addition prepare a milk (oblation) to Vayu ; — Vayu doubtless is the transformer of seeds, for Vayu (the wind) is the vital air, and the vital air is the transformer 1 That is, as would seem, either as a protection from neighbour- ing countries, or as room for spreading, and as pasture-land. Cf., however, XIII, 2-4, 2, 4, where, as in Ait. Br. Ill, 44; VI, 23, such a belt of jungle is referred to as a source of danger to the inhabitants of a country. 346 satapatha-brAhm \n \. of seeds : by means of seed he thus puts seed into it. 2. And if disease were to befal it, let him in addition prepare a pap to Pushan, for Pushan rules over beasts (cattle) ; and, indeed, he thereby gratifies him who owns cattle and rules over cattle ; and it (the horse) thereby indeed becomes free from disease. 3. And if sickness without (visible) injury1 were to befal it, let him in addition prepare for (Agni) Vai-s-vanara a cake on twelve potsherds, with the earth serving for potsherds2; for Yauvanara is this (earth) : he thereby gratifies this (earth), and it (the horse) becomes free from disease. 4. And if an eye-disease were to befal it, let him in addition prepare a pap to Surya;- — the Sun, doubtless, is the eye of creatures, for when he rises everything here moves : by means of the eye (of the world) he thus bestows the eye upon it. And as to why it is a pap (/am), it is because by means of the eye this self (body or mind) moves (/'arj. 5. And if it were to die in water, let him in addition prepare a barley pap to Varu/za, for Varuwa seizes him who dies in water: he thereby thus gratifies that very deity who seizes it, and, thus gratified, he approves his slaughtering another (horse), and he slaughters it as one approved by that (deity). And as to why it is (prepared) of barley, it is because barley belongs to Varu»a. 6. And if it were to get lost, let him in addition 1 Viz. such as fever, coinm. 2 That is, spreading them on the earth, or on clods of earth, coinm. XIII KAXDA, 4 ADIIVAVA, I BRA 1 1 M A.VA, 3. 347 perform an ish/i with three sacrificial dishes — a cake on one potsherd for Heaven and Earth, a milk (oblation) for Yavn, and a pap for Surya; — for whatsoever is lost, is lost within heaven and earth ; and the wind blows upon it, and the sun shines upon it ; and nothing whatever is lost out of (the reach of) these deities. And even by itself1 this (ish/i) is the recoverer of what is lost ; and even if anv other thing of his were to get lost let him perform this very offering, and he verily finds it. And if enemies were to obtain the horse, or if it were to die (either in any other way) or in water -, let them bring another (horse) and consecrate it by sprinkling: this, indeed, is the expiation in that case. Fourth Adhyaya. First Braiima.ya. 1. Pra^apati desired, 'Would that I obtained all my desires ! would that I attained all attainments ! ' He beheld this three days' Soma-sacrifice, the A.rvamedha, and took possession of it, and sacrificed with it : by sacrificing therewith he obtained all his desires, and attained all attainments ; and, verily, whosoever performs the Asvamedha sacrifice obtains all his desires, and attains all attainments. 2. Concerning this they say, ' In what season is the beginning (to be made) ?'-— ' Let him begin it in summer,' say some, ' for summer is the Kshatriya's season, and truly this — to wit, the A^vamedha- — is the Kshatriya's sacrifice.' 3. But let him rather begin it in spring ; for 1 That is, even independently of the horse-sacrifice. 2 That is to say, if it were to die by getting drowned, or in any other way. ^ 48 SATAFATIIA-BRAHMAJVA. spring is the Brahma//a's season, and truly who- soever sacrifices, sacrifices after becoming, as it were, a Brahmawa : let him therefore by all means begin it in spring. 4. And six days, or seven days, before that full- moon of Phalguna, the officiating priests meet together — to wit, the Adhvaryu, the Hotrz", the Brahman, and the Udga.tr/; for under these1 the other priests are. 5. The Adhvaryu prepares for them a priest's mess of rice sufficient for four persons : the meaning of this has been explained 2. Four bowlfuls, four double handfuls, four handfuls : twelvefold this is — twelve months are a year, and the year is every- thing, and the Asvamedha is everything — thus it is in order to his gaining and securing everything. 6. Those four priests eat it : the meaning of this has been explained. He (the Sacrificer) gives to them four thousand (cows) in order to his gaining and securing everything, for a thousand means everything, and the Arvamedha is everything. And (he gives them) four gold plates weighing a hundred (grains) : the meaning of this has been explained 3. 7. The Adhvaryu then, hanging a gold ornament (nishka) round him, makes him mutter (Va^. S. XXII, i), 'Fire thou art, light and immor- tality,'— for gold, indeed, is fire, light4, and 1 Or, along with these, included in them (are the assistant priests). • Sec XIII, 1, 1, 1 ; 4 (cf. II, 1, 4, 4). 8 XII, 7, 2, 13. ' Perhaps Mahulhara is right in taking ' .mkram ' here in the sense of 'seed' (Agner vfryam); cf. II, 1, 1, 5; XIII, 1, 1, 4. XIII KAXDA, 4 ADHYAYA, I BRAHMAtfA, 10. 349 immortality: fire (fiery mettle), light (brilliance), and immortality he thus bestows upon him ; — 'protector of life, protect my life!' he thereby bestows life (vital strength) upon him. With a view to commencing the sacrifice, he then says to him, 'Restrain thy speech!' for the sacrifice is speech. 8. Four (of the king's) wives are in attendance — the consecrated queen, the favourite wife, a discarded wife, and the Palagali l, all of them adorned and wearing gold ornaments (neck-plates) — with the view of the completeness of conjugal union. With them he enters the hall of the sacrificial fires — the Sacrificcr by the eastern, the wives by the southern, door. 9. When the evening-offering 2 has been per- formed, he lies down with his favourite wife behind the Garhapatya hearth, with his head towards the north. At the same place :! the other (wives) also lie down. He lies in her lap without embracing her4, thinking, 'May I, by this self- restraint, reach successfully the end of the year ! ' 10. When the morning offering has been per- formed, the Adhvaryu performs a full-offering'^ with a view to his (the Sacrificer's) gaining and securing everything, for the full means everything, and the A^vamedha is everything. At this (offer- ing) he releases speech by (bestowing) a boon. 1 See p. 313, note 2. 2 That is the evening performance of the Agnihotra. 3 Tad eva tatraiva, comm. * So^ntaroru asawvartaniana/i jete. 5 For particulars regarding the ' piirwahuti," or oblation of a spoonful of ghee, see part i, p. 302, note 2. 350 SATAPATHA-BRAHMA.VA. saving, ' I grant a boon to the Brahman (priest) : ' (this he does) with a view to his gaining and securing everything, for a boon is everything, and the A^va- medha is everything. ii. The orold ornament which is attached to his (neck) he then gives to the Adhvaryu : in giving it to the Adhvaryu he secures to himself immortal life, for gold means immortal life.' 12. For the object of (gaining) the road, and in order not to lose the mouth (mukha) of the sacrifice, he then prepares an ish/i-offering l to Agni. For, indeed, all the deities have Agni for their mouth, and in the Asvamedha are (contained) all objects of desire : ' Having, at the outset (mukha/a//), gratified all the gods, may I obtain all my desires ! ' so he thinks. 13. For this (offering) there are fifteen kindling- verses z ; for fifteenfold is the thunderbolt, and the thunderbolt means vigour : with the thunderbolt (of) vigour the Sacrificer thus from the first repels evil. The two butter-portions relate to the slaying of Vn'tra8, with a view to the repelling of evil, for 1 Viz. a cake (on eight kapalas) to Agni Pathik/v't, ' the path- maker '—or, according to Asv. Sr. X, 6, 3, to Agni Mftrdhanvat (' forming the head/ so called from the formulas used containing the word 'head).' For a similar special offering to the same deity see XII, 4, 4, 1 (cf. XI, 1, 5, 5). 2 See part i,j>. 95 scqq. (especially I, 3, 5, 5-7). 3 The two A^yabMgas, or butter-portions to Agni and Soma, are said to be ' VWtra-slaying ' (vartraghna), or to relate to the slaying of Wz'tra, when their anuvakyas, or invitatory formulas, are the two verses 2??g-veda VI, 16, 34 (agnir vr/tra«i ^ahghanat, 'May Agni slay the Wztras'), and I, 91, 5 (tvaw somasi salpatis tvara ra^-ota vmraha. 'Thou. O Soma, art the true lord, thou art the king and the slayer of W/tra,' &c). This is the case at the Full- moon sacrifice, whilst at the New-moon sacrifice the two butter- XIII KANDA, 4 ADHYAYAJ I r.RAIIMAAW, 13. 35 1 Vr*tra is evil. [The verses, Va;r. S. XIII, 14, 15,] ' Agni, the head, the summit of the sky. . . V and ' Be thou the leader of the sacrifice and the realm of space (whither thou strivest with auspicious teams: thy light-winning head hast thou raised to the sky, and thy tongue, O Agni, hast thou made the bearer of the offering),' pronounced in a low voice, are the anuvakya and ya^ya of the chief oblation. The one contains (the word) ' head,' the other (the verb) ' to be,' — for the head, assuredly, is he that shines yonder : thus it is in order to secure him (the Sun) ; and as to why (the other) contains (the verb) ' to be,' — he thereby secures that which is (the real, truly existent). The Sawya^yas - are two vira^"- verses 3 ; for that— to wit, the Vira^ — is the metre portions are said to be ' vr/dhanvant,' or 'relating to growth,' because the anuvakyas used on that occasion are two verses containing forms of the root vridh, 'to grow,' viz. VIII, 44, 12 (agnih pratnena manmana . . . kavir viprewa vavndhe, 'Agni has grown strong by the old hymn, — as the wise one by the priest ') and I. 91, 1 1 (Soma girbhish /va vaya/a vardhayamo vaX'ovida^ .... 'O Soma, we magnify thee (make thee grow) by our songs, skilful in speech '). In the same way the one or the other form is used in different ish/is. At I, 6, 2, 12, the translation, 'the two butter- portions should be offered to the W/ira-slayer (Indra) ' should therefore be altered to ' the two butter-portions relate to the slaying ofVritra' (or, 'are Vrrtra-slaying '). . ' See VII, 4, 1, 41. 2 That is, the two formulas used with the oblation to Agni Svish/akr/t. Whilst the normal performance of an ish/i requires two trieh/ubh- verses (/?/'g-veda X, 2. 1 ; VI, 15, 14; cf. part i, p. 202. notes 2 and 3) for the invitatory and offering formulas of the oblations to Agni Svish/ak/Yt, two vira^-verses are frequently prescribed, certain verses of the Vira^-hymn ivVg-veda VII, 1, being chiefly used for this purpose; e. g. v. 3 as the anuvakya, and v. 18 as the yagyi for the Svish/akm of the oblation to Aditi at the ^52 DATAPATH A-BRAIIMAiVA. belonging to all the gods, and all objects of desire are (contained) in the Asvamedha : ' Having gratified all the gods, may I obtain all my desires ! ' so he thinks. The sacrificial fee is sfold weighing a hundred (grains) : the meaning of this has been explained. 14. He then prepares a (pap) for Pus ha n, for Pushan is the overlord of roads : he thus secures successful progress to the horse. But Pushan is also this (earth) : he thus makes this (earth) its guardian, for neither injury nor failure befals him whom this (earth) guards on the way ; and this (earth) he thus makes its guardian. 15. For this (offering) there are seventeen kindling-verses1, for the obtainment of the Asva- medha, for Pra^apati is seventeenfokl, and the Asvamedha is Pra^apati. The two butter-portions are possessed of ' growth V even for the growth of the Sacrifices [The verses, Va^. S. XXXIV, 41, 42,] ' Pushan, in thy sway we [shall never suffer harm, we (who) here are singers of thy praises],' and 'The hymn (?) lovingly composed by desire of praise hath reached Adhana (see part i, p. 307, note 3), and the Diksha/nyesh/i ; and vv. 14, 15 as y;'i^va and anuvakya of the Svish/akr/t of the l'i j\;wmcsh/i. It is doubtless the two former verses, commonly employed at special ish/is (cf. part i, p. 164, note 3\ which are to be used on the present occasion. 1 See part i, p. 112, note 1. 2 That is, they are performed with two invitatorv formulas containing the verb ' to grow,' see p. 350, note 3. Whilst our Brahmawa thus prescribes the two invitatorv formulas used for the butter-portions of the New-moon sacrifice, A-rvalayana (St. X, 6, 6) prescribes two verses containing the verb 'as' (or 'bhu'), viz. /?/g-vedaV, 13, 4, tvam agne sapratha asi; and I, 91, 9, soma yas te mayobhuva fitaya^ santi dajushe tabhir no * vita bhava. XIII KANDA, 4 ADIIYAYA, 2 BRAHMAJVA, I. 353 the guardian of every path : (may he, Piishan, grant unto us draughts of light (?), and fulfil our every prayer!'), pronounced in a low voice, are the anuvakya and ya^ya of the chief oblation. The one contains (the word) ' sway,' the other (the word) 'path'; for sway is vigour: (thus it is) in order to his gaining and securing vigour ; and as to why (the other) contains (the word) ' path,' he thereby secures successful progress to the horse. The invitatory and offering formulas of the Svish/a- k//t are two anushAibh verses ! ; for the Anush/ubh is speech, and Pra^apati is speech, and the Asva- medha is Pra^apati : thus it is for the obtainment of the Asvamedha. The priests' fee consists of a hundred garments, for that — to wit, the garment — is man's outward appearance, whence people (on seeing) any well-clad man, ask, ' Who can this be ? ' for he is perfect in his outward appearance : with outward appearance he thus endows him. There are a hundred of them, for man has a life of a hundred (years), and a hundred energies : life, and energy, vigour, he thus gains for himself. Second Braiimajva. 1. Whilst this (offering to Piishan) is being per- formed, the horse, having been cleansed, is led up — being one which is marked with all colours, or which is perfect in speed, worth a thousand (cows), in its prime, and without its match under the right-side yoke 2. A, 1 Viz. according 10 Asv. St. X, 6, 7, — 7?/g-veda I, 45, 6 (tvaw /fcitra-rravastama) and V, 25, 7 (yad vasish/7/aw yad agnaye). 2 Thus Ilarisvamin, — ' anyebhyo dakshiwadhuryebhya utkr/'sh- [44] A a 354 SATAPATIIA-BRAIIMAiVA. 2. And as to its being one marked with all colours, it is for the sake of his (the Sacrificer's) obtaining and securing everything, for colour (out- ward appearance) is everything, and the Aivamedha is everything. And as to its being perfect in speed, it is for the sake of his obtaining and securing vigour, for speed is vigour. And as to its being worth a thousand (cows), it is for the sake of his obtaining and securing everything, for a thousand means everything, and the Arvamedha is every- thing. And as to its being in its prime, it is for the sake of his obtaining unlimited vigour, for such a one that is in the prime (of youth) increases to unlimited vigour. And as to its being without its match under the right-side yoke, it is for the sake of his obtaining yonder (sun), for that (horse) indeed is he that shines yonder, and assuredly there is no one to rival him. 3. As to this, Bhallaveya, however, said, 'That horse should be of two colours, black-spotted \ for that (horse) was produced from Pra^apati's eye, and this eye is of two colours, white and black : he thus endows it with its own colour.' 4. But Satyaya^/H said, 'That horse should be of three colours, its forepart black, its hindpart white, with a wain for its mark in front; — when its forepart is black it is the same as this black of the eye ; and when its hindpart is white it is the same as this white of the eye; and when it has a wain for its mark in front, that is the pupil ; such fah : ' hardly ' one which finds no (worthy) yoke-fellow' (St. Petersb. Diet.). 1 Or, black with some other colour. XIII KA.v/)A. 4 ADIIVAVA, 2 BRAHMAJVA, 7. 355 a one, indeed, is perfect in colour '.' Whichever of these, then, should be ready at hand, either a many-coloured one, or one of two colours, or one of three colours with a wain for its mark, let him slaughter it : but in speed it should certainly be perfect. 5. In front (of the sacrificial ground) there are those keepers of it ready at hand, — to wit, a hundred royal princes, clad in armour ; a hundred warriors armed with swords ; a hundred sons of heralds and headmen, bearing quivers filled with arrows '-' ; and a hundred sons of attendants 3 and charioteers, bearing staves ; — and a hundred ex- hausted, worn out horses 4 amonest which, having let loose that (sacrificial horse), they guard it. 6. He then prepares an (ish/i) offering to Savitrr' — a cake on twelve potsherds to Savitrz' Prasa- vitrt — thinking, 'May Savitrz impel this my sacri- fice ! ' for Savitr?" (the sun), indeed, is the impeller (prasavit/7). 7. For this (offering) there are fifteen kindling- 1 One would expect an ' iti ' here. 2 Or, furnished with bundles of arrows, — ishuparshiwa^, for which Katy. XX. 2, n, has ' kalapina// ' (=jaravapanabhastra- vanta^ schol.). Harisvamin explains it as if it were equivalent to ' ishuvarshiwa//,' ' showering arrows.' 3 Harisvamin takes 'kshattra' as the body of revenue-officers (lax-gatherers, &c), ' ayavyayadhyakshasamuha//.' 4 That is, according to Harisvamin, over twenty-four years old ; his explanation being based on the etymology of ' nirash/am ' as ' outside the eight ' (viz. characteristics of age in horses, each of which is supposed to hold good for three years). 6 The three ish/is to Savitrz', treated of in paragraphs 6-17, as well as the proceedings subsequent thereto, are repeated every day during the twelvemonth during which the sacred horse is allowed to roam about. a a 2 3 5 6 SAT A PAT 1 1 A-B K A 1 1 MAN A. verses ; and the two butter-portions relate to the slaying of Wz'tra \ [The verses, AYg-veda V, 82, 9 ; VII, 45, 1], 'He who calleth forth all these beings (with his call, may he, Savitrz, quicken us) !' and ' May the divine Savitr/ come hither, treasure-laden, (filling the air whilst driving with his steeds; holding in his hand many things meet for man; and laying to rest and awakening the world),' pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svish/akm are two viraf-verses 'K The priests' fee is gold weigh- ing a hundred (grains) : the meaning of this has been explained. 8. Whilst the fore-offerings of this (ish/i) are being performed, a Brahman lute-player, striking up the uttaramandra (tune 3), sings three strophes composed by himself (on topics4 such as), 'Such a sacrifice he offered, — Such gifts he gave : ' the meaning of this has been explained 5. 9. He then prepares a second (offering) — a cake on twelve potsherds to Savitr/ Asavitrz' — think- ing, ' May Savitrz propel this my sacrifice ! ' for Savitr?', indeed, is the propeller (asavitr/). 1 See P- 35°, note 3. 2 See p. 351, note 3. 1 Or, touching the uttaramandra lute,— literally, the 'upper deep' one, i.e. perhaps one the chords of which are pitched in the upper notes of the lower key. Cf. Scholl. 'on Katy. XX, 2, 8 uttaramandra kz. gayanaprasiddha ; — uttaramandra-sazwgtfdyawi vi«avam. Ilarisvamin does not explain the term. Taitt. Br. Ill, 9, 14, 3 mentions three topics — one for each stanza, — viz. ' thus (such and such gifts) thou gavest, thus (by such and such sacrifices) thou didst sacrifice, thus thou didst cook (i.e. with such and such food thou didst regale the priests).' h See XIII, 1, 5, 6. XIII KAA7DA, 4 ADI1YAYA, 2 BRAHMAJVA, 12. 357 10. For this (offering) there are seventeen kindling-verses ; and the two butter-portions are possessed of that which is1: the (truly) existent he thereby obtains. [The verses, 7?/g-veda V, 82, 5 ; VII, 45, 3,] 'All troubles, O divine Savitr/, (keep from us, do thou send us that which is good)!' and 'May that mighty god Savitr/ (the lord of treasure, send us treasure; shedding wide-spread lustre, may he bestow upon us the joys of mortal life)!' pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svish/akrzt are two anush/ubh verses 2. Silver is the priests' fee, — for the sake of variety of colour, and also for the sake of (the horse's) going outside 3 and not going away. It weighs a hundred (grains), for man has a life of a hundred (years), and a hundred energies : it is life, and energy, vigour, he thus secures for himself. 11. Whilst the fore-offerings of this (ish/i) are being performed, a Brahman lute-player, striking up the uttaramandra (tune), sings three strophes com- posed by himself (on topics such as), ' Such a sacrifice he offered, — Such gifts he gave:' the meaning of this has been explained. 12. He then prepares a third (offering) — a cake 1 That is, their anuvakyas contain forms of the root ' as ' (or 'bhu'), to be; cf. p. 352, note 2. 2 See XIII, 4, 1, 15. P- 353' n°te «■ 3 Viz. going outside the sacrificial ground, and yet not running away from its keepers, — this, according to the text, would be symbolically expressed by the gold (which was given as the priests' fee for the first offering) giving place to silver at the second offering, but coming in again at the third. 35^ SATAPATIIA-BRAHMAiVA. on twelve potsherds to Savitrz Satyaprasava ('of true impulse'); for that, indeed, is the true impulse which is Savitrz's : ' May he impel with true impulse this my sacrifice ! ' so he thinks. 13. For this (ish/i) there are again seventeen kindling- verses. The two butter -portions are possessed of ' wealth V with a view to his obtain- ing and securing vigour, for wealth is vigour (strength). [The verses, 7?zg-veda V, 82, 7 ; IV, 54, 4,] 'The all-divine, true lord (we hope to gain this day by our hymns, Savitrz of true impulsion),' and ' Indestructible is that (work) of the divine Savitr?', (that he will ever sustain the whole world: whatever he, the fair-fingered, bringeth forth over the extent of the earth and the expanse of the sky, that is truly his own),' pronounced in a low voice, are the invitatory and offering formulas of the chief offering. Those of the Svish/akrzt (he makes) the regular ones 2, thinking, ' Lest I should depart from the path of sacrifice : ' he thus finally establishes himself in the well-ordered sacrifice. Trish/ubh- verses they are for the sake of his gaining and securing (Indra's) energy, vigour, for the Trish/ubh is the vigour in Indra. The priests' fee is gold weighing a hundred (grains): the meaning of this has been explained 3. 14. Whilst the fore-offerings of this (ish/i) are 1 That is, their invitatory formulas contain the word ' rayi ' (wealth). What particular verses arc intended here, I do not know. Viz. the trish/ubh-verses i\Yg-veda X, 2, 1 ; VI, 15, 14; see p ;r,i, note 3. 3 XII, 7, 2, 13. XIII KA.WDA, 4 ADHYAYA, 2 BRAHMAATA, I 7. 359 being performed, a Brahman lute-player, striking up the uttaramandra (tune), sings three strophes composed by himself (on topics such as), ' Such a sacrifice he offered, — Such gifts he gave : ' the meaning of this has been explained. 15. When this (offering) is completed, the Adhvaryu and the Sacrificer rise, and whisper in the horse's right ear (Va;r. S. XXII, 19), ' Plenteous by thy mother, strengthful by thy father . . . ! ' the meaning of this has been explained '. They then set it free towards the north-east, for that — to wit, the north-east — is the region of both gods and men : they thus consign it to its own region, in order to its suffering no injury, for one who is established in his own home suffers no injury. 16. He says, 'O ye gods, guardians of the regions, guard ye this horse, consecrated for offering unto the gods!' The (four kinds of) human guardians of the (four) regions have been told, and these now are the divine ones, to wit, the Apyas, Sadhyas, Anvadhyas 2 and Maruts ; and both of these, gods and men, of one mind, guard it for a year without turning (driving) it back. The reason why they do not turn it back, is that it is he that shines yonder, — and who, forsooth, is able to turn him back ? But were they to turn it back, everything here assuredly would go backward (go to ruin) : therefore they guard it without turning it back. 17. He says, ' Ye guardians of the quarters, those who go on to the end of this (horse-sacrifice) will 1 See XIII, 1, 6, 1 seqq., 3, 7. 1-2 seqq. 2 On these divine beings see Weber, Ind. Stud. IX, p. 6, note. 360 SATAPATIIA-BRAHMAJVA. become (sharers of) the royal power, they will become kings worthy of being consecrated ; but those who do not go on to the end of this (sacrifice) will be excluded from royal power, they will not become kings, but nobles and peasants, unworthy of being consecrated : do not ye therefore be heed- less, and keep it (the horse) from water suitable for bathing and from mares ! And whenever ye meet with any kind of Brahma;/as, ask ye them, " O Brah- mawas, how much know ye of the Asvamedha ? " and those who know naught thereof ye may despoil ; for the A^vamedha is everything, and he who, whilst being a Brahma^a, knows naught of the Ai'vamedha, knows naught of anything, he is not a Brahma^a, and as such liable to be despoiled. Ye shall give it drink, and throw down fodder for it ; and whatever prepared food there is in the country all that shall be prepared for you. Your abode shall be in the house of a carpenter of these (sacrificers '), for there is the horse's resting- place.' Third Brahmaa'a. 1. Having set free the horse, he (the Adhvaryu) spreads a cushion wrought of gold (threads) south of the Vedi : thereon the Hotrt seats himself. On the right (south) of the Hotr/, the Sacrificer on a gold stool 2 ; on the right of him, the Brahman Thus Harisvamin, — teshazrc ka. ya^amananaw madhye ratha- karo yas tasya gr/he vushmaka/rc vasata//. The plural is probably meant as including die subjects of the king (cf. XI, 8, 4, 1), and the villages within reach of which the horse will roam. 2 At XI, 5, 3, 4 ; 7 ' kur/ca ' seems to mean a bunch or pad of grass, used as a seat. In the present instance it is explained as xiii kAnda, 4 adiivava, 3 brAhmajva, 3. 361 and V dgAtri on cushions wrought of gold ; in front of them, with his face to the west, the Adhvaryu on a gold stool, or a slab of gold. 2. When they are seated together, the Adhvaryu calls upon (the Hotri), saying, ' Hotrz, recount the beings : raise thou this Sacrificer above the beings 1V Thus called upon, the Hotr?', being about to tell the Pariplava2 Legend, addresses (the Adhvaryu), 'Adhvaryu!' — ' Havai 3 hotar ! ' replies the Adh- varyu. 3. 'King Manu Vaivasvata,' he says; — 'his people are Men, and they are staying here4;' — a seat with feet (sapadam asanam, Schol. on Katy. XX, 2, 19), or as a seat or stool which has the appearance of a pad (•pi/fra.m kurX-akrai, ? i.e. with a pad on it). According to Ajv. Sv. X, 6, 10 the king is surrounded by his sons and ministers. 1 Or, perhaps, ' raise this Sacrificer above (or, up to) the things of the past ; ' but see paragraph 1 5. 2 That is, the ' revolving, recurrent, or cyclic legend,' so called because it is renewed every ten days during the year. 3 Harisvamin explains this interjection, as if it were 'hvayai' = pratihvayai, ' I will respond, I am ready to respond ; ' and, though this is probably a fanciful explanation, the arrangements made on this occasion are clearly such as to suggest a studied resemblance to the call and counter-call of the two priests on all occasions of a solemn utterance of sacrificial formulas, or the recitation of hymns, as at the Prataranuvaka (part ii, p. 226 seqq.). Katy. XX, 3, 2, accordingly, calls it the Adhvaryu' s ' pratigara,' or response. Asv. Sr. X, 6, 13 makes the Adhvaryu's answer ' ho hotar ' ; and .Sahkh. Sr. XVI, 1 ' hoyi hotar.' 4 The Hotr/'s utterances on the ten days of the revolving period (as set forth in passages 2-14) occur also, with some variations of detail, in the manuals denning the Hotr/'s duties, viz. the Ajvalayana (X, 7) and .Sarikhayana (XVI, 2) Sutras (whilst the works of the Taittiriyakas seem to have nothing corresponding to this performance). Both Sutras omit 'rag-a' each time. Ajvala- yana, moreover, omits also the ' iti ' along with it, because he does not interrupt the formula by an insertion, as is done here (ity aha) ^62 DATAPATH A-BRA I ! M AAA . householders, unlearned in the scriptures, have come thither1: it is these he instructs; — 'The Rik (verses) are the Veda 2 : this it is ; ' thus saying, let him go over a hymn of the Rik, as if reciting it 3. Masters of lute-players have come and in the .Sankh. S. (iti prathame, &c). Gargya Narayawa, on A.w. X, 7, i, takes the opening words ' pjathame (&c.) *hani' to form part of the formulas: — 'on the first day Manu Vaivasvata (is king) ; but it is clear from the other two authorities that this cannot have been intended by the author of that Sutra. — The commentator on tSankh. S. XVI, 2 remarks, ' Manur Vaivasvato ninety -evam-adikam akhyana;// pariplav&khyazw prathamahanv aXash/e . . . tasya x&gfto manushva. visah pra^as ta ima asate*dyapi svadharman na /fralanti,' thus apparently taking ' raga ' to form part of the formula, or rather of the topic of which the legend to be recited was to treat. This commentary thus apparently assumes that the legend begins with ' Manur Vaivasvato ra^a ' ; and that the subsequent clause leads on to the recitation of the Vedic text that is to follow (cf. note on paragraph 8) ; — though possibly this latter clause (as Professor M. Muller seems to take it) may only be an argumentative one, giving the reason why the householders are to be instructed. Cf. M. Muller, Hist, of Anc. Sansk. Lit., p. 37 seqq. 1 • Householders should be brought thither ' (i. e. should be made to join this performance) ; A-rv.-sutra. .Sankh. has merely ' thereby he instructs householders.' Gr/hamedhina// are those who regularly perform the five great domestic sacrifices (mahayaiv/a). 2 Or, more closely, the Veda is the, or consists of, Rik (verses). •Sankh. S. reads ' riko vcda// ' (the Veda of the Rik, gen. sing.) instead of 'rikzk' (nom. pi.), and in the subsequent paragraph also, it repeats the word 'vcda' (Ya^urveda, Atharvaveda, An^iraso vcda//). 3 That is, as would seem, — as if he were to recite it (or, as when he recites it) in the course of the ordinary sacrificial perform- ance— as in .S'astras, the Prataranuvaka, &c. The text would, however, also admit of the translation — ' thus saying, let him go over (the legend) as if he were reciting a hymn of the Rik,' but it is not quite easy to see how a similar interpretation would suit subsequent paragraphs (11—14). Moreover, both Asv. and -Sahkh. omit ' vya^akshana iti,' and read ' nigadet,' ' let him recite (a hymn),' XI IT KA.VZ)A, 4 ADIIYAYA, 3 URAIIMA.VA, 4. 36^ thither : these he calls upon, ' Masters of lute- players,' he says, ' sing ye of this Sacrificer along with righteous kings of yore l ! ' and they accord- ingly sing of him ; and in thus singing of him, they make him share the same world with the righteous kings of yore. 4. Having called (on the masters of lute-players), the Adhvaryu performs the Prakrama oblations-, fither on the southern fire, or on a footprint of the horse, after drawing lines round it — whichever is the practice there; but the former3 is the established ru le. instead of 'anudravet (let him run, or go, over = anupurvam UAA-arayet, Harisv.).' Yet, the commentary on 5ankh. supplies the ' iva,' explaining as he does, ' sukta/w kimfad aX'akshawa ivanuvadet ; ' from which (if it is not simply quoted from our Brahma/n) it would almost seem as if he, too, thought of the legend rather than a hymn of the Rtk. The verb ' vya-Xaksh,' as against •ni-gad,' seems to imply a clear articulation — perhaps even with all the stops or pauses, at the end of every half-verse, or pada, as the case might be. Sayawa (on Taitt. Br. II, 2, 1, 4 ; 2. 6) explains ' vy;Uakshita ' by ' vispash/am u/Marayet (or, pa///et).' The available MS. of Harisvamin's commentary on our text is, as usual, incorrect, but as far as it goes, it seems to favour the recitation of the legend at this place, — ' vyaX'aksha//a iti vakya^as X'idan (r. Mindan) agau Hbhidad (?) ity artha/;,' — which I take to mean that he is to pause after each sentence, as he would do when reciting a hymn. 1 That is, according to Harisvamin, — ' Compare this Sacrificer in song with the old righteous kings.' Katy. XX, 3, 8 refers to these latter as ' ra^arshis,' or royal sages — in which case the recitation of the legend itself would only come in here. 2 For the formulas used with this series of forty-nine oblations, see XIII, 1, 3, 5 with notes thereon. 3 That is to say, according to Harisvamin, the course of procedure laid down in XIII, 1, 3, 7, according to which these oblations are to be made on the Ahavaniya, and not either on the southern fire, or on a footprint of the horse. 364 ^ATAPATIIA-BRAIIMA.VA. 5. Prior to the (first) offering to Savitr/ he offers, once only, the (oblations relating to the) Forms ! in the Ahavaniya fire, whilst going rapidly over (the formulas). And in the evening, whilst the Dhmis 2 (oblations for the safe keeping of the horse) are being offered, a Ra^anya lute-player, striking up the uttaramandra (tune) south (of the vedi), sings three stanzas composed by himself (on topics 3 such as), ' Such war he waged, — Such battle he won : ' the meaning of this has been explained. 6. And on the morrow, the second day, after those (three) offerings to Savitrz have been per- formed in the same way, there is that same course 1 That is to say, the Prakramas which are only performed on the first day of the year, whilst the three oblations to Savitrz' are repeated each day. 2 See XIII, 1, 4, 3 ; 6, 2. These oblations are made just prior to the evening performance of the Agnihotra, when the Ahavaniya has been got ready for the latter. The Taittiriyakas seem to make these four oblations on the horse's feet at the place where the keepers pass the night (viz. the carpenter's house) during the greater part of the year ; and only in the last month, when a stable of Asvattha wood has been put up for the horse near (or on) the offering-ground, these oblations take place on the Ahavaniya. See coram, on Taitt. Br. Ill, 8, 12 (p. 609; cp. p. 700). At III, 9, 14 (p- 7°3)» on tne other hand, it is stated that the Ra^anya's singing is to take place in the evening at the time of the Dhmi-homas. 3 Taitt. Br. Ill, 9, 14, 4, again mentions three topics, one for each stanza — viz. 'thus (i.e. in the same way as P/Ythu, Bharata, Bhagiratha, Yudhish/7/ira &c, comm.) didst thou overpower (the enemies), thus (i.e. surrounded by heroic warriors, fighting on elephants, s-teeds, chariots, and on foot, with bows and arrows, spears, swords, &c.) didst thou battle, thus didst thou fight such and such battle (i. e. like Yudhish//£ira, Dushyanta, &c, having engaged in a battle attended by thousands of great heroes, thou, armed only with thy sharp sword, didst slay the king of Kashmir, Magadha, Pu«£ formula1 thereof is (Va£\ S. XXIII, i ; Rtg-v. X, 121, 1), 'The golden germ was first produced...' And its Puro*nuvakya is (Va.^. S. XXIII, 63), 'Of good nature, self-existent at first (within the great ocean: I verily place the right germ whence is born Pra^apati).' — 'May the Hotrz offer to Pra^f apati : [of the Mahiman Soma (cup); may he relish, may he drink the Soma! Hotrz, utter the offering- formula!] is the Praisha (ib. 64). The HotW utters the offering-formula (ib. 65), 'O Pra^apati, none other than thee hath encompassed all these forms 2 ...; ' and as the Vasha/ is pronounced, he (the Adhvaryu) offers with (Vaf. S. XXIII, 2), 'What greatness of thine there hath been in the day, and the year, [what greatness of thine there hath been in the wind and the air; what greatnessof thine there hath been in the heavens and the sun, to that greatness of thine, to Pra^apati, hail, to the gods3!] He does not repeat the Vasha/, for he offers the cup of Soma all at once. 1 That is, the preliminary formula, or formulas, preceding the ' upavama ' (' Thou art taken with a support ...'). 2 See V, 4, 2, 9. s See XIII, 2, n, 2 with note. .^92 satapatiia-brahmajva. Third Brahmaata. The Vapa-Offerings. i. Now as to the offering of the omenta. ' They should proceed with them singly up to the omentum of the Vairvadeva (victim)1 ; and when the omentum of the Vai^vadeva has been offered, they should thereupon offer the others,' said Satyakama Ca- bala ; ' for, doubtless, the All-Gods (Visve Deva/;) are all (sarve) the gods : it is in this way he gratifies them deity after deity.' 2. ' When the omentum of the Aindragna (victim) has been offered, they should thereupon offer the others,' said the two Saumapa Manutantavya ; ' for, doubtless, Indra and Agni are all the gods : it is in this way he gratifies them deity after deity.' 3. ' When the omentum of the (victim) sacred to Ka has been offered, they should thereupon offer 1 Whilst there are amongst the victims immolated on the second day, several others consecrated to the Vijve Deva^, Indra and Agni, and Ka, — the Vauvadeva, Aindragna, and Kay a victims, referred to in this and the following two paragraphs, belong to the jffaturmasya, or Seasonal victims, being amongst those tied to the fourteenth and sixteenth stakes. Though the text speaks only of one Vauvadeva &c. victim, there are really three such victims in each case. According to the views referred to in these paragraphs (cf. comm. on Katy. XX, 7, 23), the omenta of all the preceding victims (from the ' paryarigya ' onwards) up to the beginning of the Aaturmasyas, would be offered together after (or along with) the vapas of those of the respective victims (Vauvadeva &c.) specified in these para- graphs ; and along therewith the vapas of all the subsequent Seasonal victims. The deities to which this heap of omenta would be offered, would thus be either the Vuve Deva/*, or Indra and Agni, or Ka, as representing all the deities. Ajv. S. X, 9, 7, assigns the omenta of all the victims, except the three Pra^apatya ones, to the Vijve Deva^. XIII KAYDA, 5 ADHYAYA, 3 KRAIIMAA'A, "J. 393 the others,' said 6ailali ; 'for, doubtless, Ka is Pra^apati, and behind Pra^apati are all the gods : it is in this way he gratifies them deity after deity.' 4. 'Having gone through the twenty-one deities of the Seasonal ] (victims), let them proceed by divid- ing (the omenta) into twenty-one parts V said Bhallaveya ; 'for as many as there are Seasonal deities so many are all the gods : it is in this way he gratifies them deity after deity.' 5. ' Let them proceed (with the omenta) singly and not otherwise,' said Indrota ^Saunaka ; ' why, indeed, should they hasten ? It is in this way he gratifies them deity after deity.' This, then, is what these have said, but the established practice is different therefrom. 6. Now Ya^wavalkya said, 'They should pro- ceed simultaneously with the (omenta) of Pra^apatiV (victims), and simultaneously with those consecrated to single gods : it is in this way that he gratifies them deity after deity, that he goes straightway to the completion of the sacrifice, and does not stumble.' 7. When the omenta have been offered, the Adhvaryu enters (the Havirdhana shed) and draws 1 See p. 309, note 2. 2 According to this view, the omenta of all the victims after the three first (Pra^apatya) ones, — i. e. beginning from the ' paryan- gya' animals (see p. 299, note 2) up to the end of the Jjfaturmasya, or Seasonal victims, which are the last of the domesticated ,'animals — would be put together in one heap and divided into twenty-one portions, which would then be offered to the first twenty-one deities of the Seasonal offerings, that is to say, to those of the Vauvadeva, Yaruwapraghasa, Sakamedha, and Mahahavis offerings, thus omit- ting the deities of the Pitryesh/i and the .Sunasiriya offerings. s That is the first three victims, viz. the horse, the hornless he- goat, and the Gomr/ga. 3 94 s ATAPAT I f A-BRA HMAiVA. Pra^apati's second Mahiman cup of Soma in a silver vessel. The Puroru/C' thereof is (Va^. XXIII, 3), ' He who by his greatness hath be- come the one king of the breathing and blink- ing world, [and who here ruleth over the two-footed and the four-footed : to the god Ka(Who?) will we pay homage by offering].' The Anuvakya and Ya^ya are interchanged so as to (ensure) unimpaired vigour l, and the Praisha (direction to Hotrz) is the same (as that of the first cup). As the Vashaz* is uttered, he offers with (Vaf. S. XXIII, 4), 'What greatness of thine there hath been in the night, and the year, [what greatness of thine there hath been in the earth and the fire; what greatness of thine there hath been in the Nakshatras and the moon, to that greatness of thine, to Pra^apati, to the gods, hail2].' He does not repeat the Vasha/ : the significance of this has been explained. 8. Of the blood of the other victims they make no sacrificial portions ; of (that of) the horse they do make portions 3. Of (the blood of) the others 4 they make portions 4 on the south side, of (that of) the horse on the north side (of the altar) ; of (the blood of) the others he makes portions on (a mat of) plaksha (ficus infectoria) twigs, of (that of) the horse on rattan twigs. 1 By simple repetition this would be impaired. 2 See XIII, 2, 11, 2 with note. s See XIII, 3, 4, 2-5. 4 This would he an alternative view. According to the scholl. on Katy. XX, 8, 1-3, this would seem to refer to the other Pra^a- patya victims, in which case one would, however, expect the dual here, as there are only two of them besides the horse. XIII KANDA, 5 ADHYAYA, 3 BRAHMAA'A, II. 395 9. But concerning this, Satyaya^wi said, 'They may indeed do it in either way, only one must not depart from the (right) path.' But the former, indeed, is the established practice. The sacrifice (of the second day) is an Ukthya : thereby he causes the air-world to prosper. The last day is an Atiratra with all the Stomas, for him to obtain and secure everything, for the Atiratra with all the Stomas is everything, and the A^vamedha is every- thing. 10. Its Bahishpavamana (stotra) is in the Tnvrit (9-versed Stoma), the A sawvatsarasmr/tau), instead of ' when they do not remember it (even once) for years, he brings it about that the sin is forgotten, even in case they should remember it,' as Prof. Delbriick, Altind. Syntax, p. 351 translates the passage. For the subject of the verb ' they remember it,' Prof. Delbriick supplies ' pitara/;,' i. e. the dead man's deceased ancestors, instead of the living people, which seems rather improb- able. The comment is very corrupt, but it makes at least some allusion to 'people's talk': — na srutl/i .rrutyabhavas (taw) tena X'irakaratfena aghawi papakarawa/w gamayati, £irat sma.sana.rn kurva- sra.ra.nam (? kurvata// sra.va.nam) ^anavado * pi na j/v>/otity (!) artha//. 1 In this way Ilarisvamin, as well as the scholiasts on Katy. XXI, 3, 2, construes the clause with the next paragraph, and it is difficult to see how otherwise any satisfactory sense could be extracted from it. At the same time, it can evidently only qualify the first specification of time, as the others will apply in any case. XIII KAiVDA, 8 ADIIYAYA, I BRAIIMAxVA, 5. 423 3. Let him make it in uneven years, since the uneven belongs to the Fathers ; and under a single Nakshatra \ since the single Nakshatra belongs to the Fathers ; and at new-moon, since the new-moon is a single Nakshatra ; — for he (the Sacrificer) is a single (person) ; and in that all the beings dwell together during that night, thereby he obtains that object of desire which is (contained) in all Nakshatras. 4. Let him make it in autumn, for the autumn is the Svadha, and the Svadha is the food of the Fathers : he thus places him along with food, the Svadha ; — or in (the month of) Magna, thinking, ' Lest (ma) sin (agha) be in us ; ' — or in summer (nidagha), thinking, ' May thereby be removed (ni- dha) our sin (agha) ! ' 5. Four-cornered (is the sepulchral mound). Now the gods and the Asuras, both of them sprung from Pra^apati, were contending in the (four) regions (quarters). The gods drove out the Asuras, their rivals and enemies, from the regions, and, being regionless, they were overcome. Wherefore the people who are godly make their burial-places four-cornered, whilst those who are of the A sura nature, the Easterns and others 2, (make them) 1 That is, a lunar mansion consisting of a single star, such as A~itra and Pushya (in contradistinction to such in the dual, as Punarvasu and VMkhe, and to those in the plural number, as the Krj'ttikas). As regards the symbolic connection of the uneven number with the deceased ancestors, the commentator reminds us of the fact that it is the father, grandfather, and great-grandfather who represent the Fathers. — The only available MS. of the com- mentary (Ind. Off. 149) terminates at this place. 2 Ya asurya^ pnUyas tvad ye tvat parima«6 Atharva^a knew this pure essence \ this Sacrifice, — how this head of the Sacrifice is put on again, how this Sacrifice becomes complete. 19. He then was spoken to by Indra saying, ' If thou teachest this (sacrificial mystery) to any one else, I shall cut off thy head.' 20. Now this was heard by the Arvins, — ' Verily, Dadhya/)/* Atharvawa knows this pure essence, this Sacrifice, — how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.' 21. They went up to him and said, ' We two will become thy pupils.' — ' What are ye wishing to learn ? ' he asked. — ' This pure essence, this Sacri- fice,— how this head of the Sacrifice is put on again, how this Sacrifice becomes complete,' they replied. 22. He said, ' I was spoken to by Indra saying, If thou teachest this to any one else, I shall cut off thy head ; ' therefore I am afraid lest he should indeed cut off my head: I cannot take you as my pupils.' 23. They said, 'We two shall protect thee from him.' — 'How will ye protect me?' he replied. — They said, ' When thou wilt have received us as thy ' Viz. the Madhu ('honey') or sweet doctrine of the Pravargya, or pot of boiled milk and ghee. XIV KAjVJDA, I ADIIVAYA, I BRAHMAJVA, 28. 445 pupils, we shall cut off thy head and put it aside elsewhere ; then we shall fetch the head of a horse, and put it on thee : therewith thou wilt teach us ; and when thou wilt have taught us, then Indra will cut off that head of thine ; and we shall fetch thine own head, and put it on thee again.' — ' So be it,' he replied. 24. He then received them (as his pupils) ; and when he had received them, they cut off his head, and put it aside elsewhere ; and having fetched the head of a horse, they put it on him : therewith he taught them ; and when he had taught them, Indra cut off that head of his ; and having fetched his own head, they put it on him again. 25. Therefore it is concerning this that the Rishi has said {Rig-v. I, 116, 12), 'That Dadhya/7/6 Athar- va«a, with a horse's head, anywise spake forth unto you two the sweet doctrine:' — 'Unrestrainedly he spoke this,' is what is thereby meant. 26. One must not teach this to any and every one, since that would be sinful, and lest Indra should cut off his head ; but one may only teach it to one who is known to him, and who has studied sacred writ, and who may be dear to him, but not to any and every one. 27. He may teach it to one dwelling with him (as a pupil) for a year ; for the year is he that shines yonder, and the Pravargya also is that (sun) : it is him he thereby gratifies, and therefore he may teach it to one dwelling with him for a year. 28. For three nights he keeps the rule (of abstinence) ; for there are three seasons in the year, and the year is he that shines yonder, and the Pravargya also is that one : it is him he thereby 446 SATAPATIIA-BUAIIMAJVA. gratifies, and therefore he keeps the rule for three nights. 29. Hot1 (water) he sips, thinking, 'I will teach it as one practising austerities.' He teaches it whilst abstaining from flesh-food, thinking, ' I will teach it as one practising austerities ; ' 30. And whilst not drinking out of earthen (vessels) ; for whatever untruth (man) speaks on this (earth) is, as it were, immixed with her : therefore (one should do so) whilst not drinking out of earthen (vessels) ; *l. And whilst not coming; into contact with 6udras and remains of food ; for this Gharma is he that shines yonder, and he is excellence, truth, and light : but woman, the 6udra, the dog, and the black bird (the crow), are untruth : he should not look at these, lest he should mingle excellence and sin, light and darkness, truth and untruth. 32. And, verily, he that shines yonder is glory; and as to that glory, Aditya (the sun), that glory is just the sacrifice ; and as to that glory, the sacrifice, that glory is just the Sacrificer ; and as to that glory, the Sacrificer, that glory is just the officiating priests ; and as to that glory, the officiating priests, that glory is just the sacrificial gifts : hence, if they bring up to him a dakshi^a he must not, at least on the same day, make over these (objects) to any one else lest he should make over to some one else that glory which has come to him ; but rather on the morrow, or the day after : he thus gives it away after having made that glory his own, whatever it be — gold, a cow, a garment, or a horse. 1 During the performance of the Pravargya ceremony boiling water has to be used whenever water is required. XIV KAA'DA. I ADHYAYA, 2 HRAIIMAA'A, 2. 447 33. And, verily, he who either teaches or partakes of this (Pravargya), enters that life, and that light. The observance of the rule thereof (is as follows). Let him not cover himself (with a garment) whilst the sun shines, lest he should be concealed from that (sun). Let him not spit whilst the sun shines, lest he should spit upon him. Let him not dis- charge urine whilst the sun shines, lest he discharge it upon him. For so long as he shines, so great he (the sun) is : thinking, ' Lest I should injure him by these (acts),' let him take food at night, after striking a light, whereby it is made to be a form of him who shines yonder. But on this point Asuri used to say, — One rule the gods indeed keep, to wit, the truth : let him therefore speak nothing but the truth. Second Braiimaaa. The making of the Pot. 1. He equips (the Mahavira) with its equip- ments ; — inasmuch as he equips it therewith from this and that quarter, that is the equipping nature of the equipments : (sambhara) : wheresoever any- thing of the sacrifice is inherent, therewith he equips it 2. 2. He gets ready a black antelope-skin, — for the black antelope-skin is the sacrifice3: it is at the 1 See part i, p. 276, note 1. Here, as formerly, it has not been thought desirable to adhere throughout to the technical rendering of ' sam-bhr/7 2 Pravargya being masculine, the original would, of course, have 1 him ' here and throughout, the ceremony (just like the sacrifice in general) being indeed looked upon as a person. 3 See part i, p. 23, note 2. In making the Gharma, or Mahavira, 448 satapatha-brAhmajva. sacrifice he thus prepares (the pot) ; — -with its hairy side (upwards), — for the hairs are the metres : on the metres he thus prepares it ; — (spread out) on the left (north) side \ — for the north is the quarter of men ; — on (the skin) with its neck- part to the east 2, for that (tends) towards the gods. 3. With a spade (he digs out the clay), for the spade is a thunderbolt, and the thunderbolt is vigour : with vigour he thus supplies and completes it (the Pravargya). 4. It is made of Udumbara (Ficus glomerata) wood, for the Udumbara is strength 3 : with strength, with vital sap, he thus supplies and completes it. 5. Or of Vikahkata (Flacourtia sapida) wood ; for when Pra^apati performed his first offering, a Vikah- kata tree sprang forth from that place where, after offering, he cleansed (his hands) ; now an offering is a sacrifice, and (consequently) the Vikahkata is pot, on the present occasion, the order of proceeding is to a con- siderable extent the same as that followed at the AgniX\iyana, in providing the materials for, and making, the fire-pan, for which, see VI, 3, 3, 1 seqq. Cf. also the Apastamba Srautas. XV, with Garbe's Translation and Notes, Journal of Germ. Or. Soc, vol. xxx iv. 1 That is, immediately north of the lump of clay (previously prepared by a potter) and the other objects to be used for making the Mahavira pot, which have been previously deposited near the anta/zpatya peg marking the middle of the west or hinder side of the Mahavedi. 2 The locative, instead of the accusative, is rather strange here. As it stands, the locative is evidently parallel to ' yagne ' and ' Man- da^su,' and one has therefore to supply — he collects (prepares) the Pravargya, viz. by putting the lump of clay and the other objects thereon. 3 See VI, 6, 3, 2 seqq. XIV KANDA, I ADHYAYA, 2 BRAHMA2VA, 9. 449 the sacrifice : with the sacrifice he thus supplies and completes it. 6. It is a cubit long, for a cubit means the (fore-) arm, and with the arm strength is exerted : it (the spade) thus is composed of strength, and with strength he thus supplies and completes it. 7. He takes it up, with (Va^. S. XXXVII, 1), 'At the impulse of the god Savitrz, I take thee by the arms of the Asvins, by the hands of Pushan : thou art a woman;' — the import (of this formula) is the same as before \ 8. Having placed it in his left hand, he touches it with the right, and mutters (Va^. S. XXXVII, 2), 'They harness the mind, and they harness the thoughts, the priests of the priest, of the great inspirer of devotion; the knower of the rites alone hath assigned the priestly offices: great is the praise of the god Sa- vitrz';'— the import of this is the same as before2. 9. He then takes the lump of clay with the (right) hand and spade on the right (south) side, and with the (left) hand alone on the left (north) side 3, with (Va£\ S. XXXVII, 3), 'O divine Heaven and Earth,' — for when the sacrifice had its head cut off, its sap flowed away, and entered the sky and the earth : what clay (firm matter) there was that is this (earth), and what water there was that is yonder (sky) ; hence it is of clay and water that the Maha- vira (vessels) are made : he thus supplies and 1 See I, 1. 2, 17 ; VI, 3, 1, 38 seq. 2 See III, 5, 3, 11-12. 3 Between the two actions referred to in paragraphs 8 and 9, the digging up of the clay takes place, and hence the spade, or trowel, has changed hands. Cf. VI, 4, 2, 2. [44] G g 450 SATArATHA-BRAlIMAiVA. completes it (the Pravargya) with that sap ; where- fore he says, 'O divine Heaven and Earth,' — 'May I this day compass for you Makha's head,' — Makha being the sacrifice, he thus says, ' May I this day accomplish for you x the head of the sacrifice ; ' — 'on the Earth's place of divine worship,' — for on a place of divine worship of the earth he prepares it; — 'for -Makha thee! for Makha's head thee!' — Makha being the sacrifice, he thus says, ' For the sacrifice (I consecrate) thee, for the head of the sacrifice (I consecrate) thee.' 10. Then an ant-hill- (he takes, and puts on the skin), with (Va*-. S. XXXVII, 4), 'Ye divine ants,' — for it was they that produced this : just in accordance with the way in which the head of the sacrifice was there cut off, he now supplies and completes it with those (ants); — 'the first- born of the world,' — the firstborn of the world, doubtless, is this earth 3 : it thus is therewith that 1 The pronouns in this and the subsequent corresponding formulas (vim, vzh, te) are taken by Mahidhara as accusatives ('te' according to him standing for ' tvam ') to which he supplies ' adaya ' — ' having taken you, may I this day compass Makha's head.' The pronouns are certainly somewhat awkward, as they can scarcely be taken as genitives of material — of you, of thee. 2 See VI, 3, 3, 5, where ' valmikavapa ' is qualified by 'sushira,' hollow. The comm. on Katy. XXVI, 1, 2 explains ' valmikavapd' as the vapa (omentum)-like inner lump (? surrounded by a kind of net) of an ant-hill : in the present case, this substance is likewise placed on the black antelope-skin to be mixed with the clay. 3 Whilst in the text of the formula this word must be taken as being plural ' prathama^a^,' the Brahmawa (making use of the Sandhi-form) treats it as if it were singular ' prathama^a..' Mahi- dhara also, apparently influenced by the Brahma«a, explains, ' the earth is the firstborn of creatures, and, from their connection with it, ants also are called firstborn.' XIV KAA75A, I ADIIYAYA, 2 BRAHMAtfA, 12. 45 I he supplies and completes it; — 'may I this day compass for you Makha's head on the Earth's place of divine worship: — for Makha thee! for Makha's head thee!' — the import of this is the same as before. 11. Then (earth) torn up by a boar (he takes), with (Va*\ S. XXXVII, 5), 'Only thus large was she in the beginning,' — for, indeed, only so large was this earth in the beginning, of the size of a span. A boar, called Emusha, raised her up, and he was her lord Pra^apati : with that mate, his heart's delight, he thus supplies and com- pletes him J ; — ' may I this day compass for you Makha's head on the Earth's place of divine worship: for Makha thee! for Makha's head thee ! ' the import of this is the same as before. 12. Then Adara2 (-plants), with (Va^.S. XXXVII, 6), 'Indra's might ye are,' — for when Indra encompassed him (Vish»u) with might, then the vital sap of him, thus encompassed, flowed away ; and he lay there stinking, as it were. He said, 1 Verily, after bursting open (a-dar), as it were, this vital sap has sung praises : ' thence Adara (-plants originated) ; and because he lay there stinking (puy), as it were, therefore (they are also called) Putika ; and hence, when placed on the fire 1 That is, he supplies Pra^apati (and hence also his counterpart, the Sacrificer) with the Earth, his mate. See J. Muir, Orig. Sansk. Texts, vol. i, p. 53 ; vol. iv, p. 27; and cp. Taut. I, 10, 8, where the earth is said to have been uplifted by a black boar with a thousand arms. 2 At IV, 5, 10. 4 we met with this plant — here also called Putika, and explained, by the comm. on Katy., as = the flowers (!) of the Rohisha plant (? Guilandina, or Caesalpinia, Eonducella) — as a sub- stitute for Soma-plants. Gg 2 452 SATAPATIIA-BRAHMAATA. as an offering, they blaze ; and hence also they are fragrant, for thev originated from the vital sap of the sacrifice. And inasmuch as Indra, on that occasion, encompassed him with might, therefore he says, ' Indra's might ye are;' — 'may 1 this day compass for you Makha's head on the Earth's place of divine worship: for Makha thee! for Makha'-s head thee!' the import of this is the same as before. 1 3. Then goat's milk ; — for when the sacrifice had its head cut off, its heat went out of it, where- from the goat was produced: it is with that heat1 that he thereby supplies and completes it ; — with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before. 14. These, then, are the five equipments with which he equips (the Pravargya), — fivefold is the sacrifice, and fivefold the victims, and five seasons are in the year, and the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies. These (objects), thus brought together, he touches with, ' For Makha (I consecrate) thee! for Makha's head thee!' the import of this is the same as before. 15. Now there is an enclosed space2 on the north 1 Thus perhaps ' su/c ' should also have been rendered at VI, 4, 4, 7, where it is used in connection with the ass. 2 Viz. a space five cubits square enclosed with mats on all sides, and with a door on the east side, the ground being raised in the middle so as to form a mound covered with sand (cf. Ill, 1, 2, 2). The object of this enclosed space is to prevent any unauthorised person (such as the Sacrificer's wife, and people uninstructed in the scriptures) from seeing the manufacturing of the Mahivira (during which the door is kept closed), as well as the completed pot. XIV KANDA, I ADIIVAYA, 2 BRAHMAiVA, I 7. 45, side: whilst proceeding towards that (shed) they mutter (\%. S. XXXVII, 7 ; Rig-v. I, 40, 3), ' May Brahma^aspati go forward!' — Brahma;zaspati (the lord of devotion) doubtless is he that shines yonder, and the Pravargya also is that one : it is him he thus gratifies; hence he says, 'May Brah- ma;/aspati go forward;' — 'may the goddess Gladness go forward!' — for the goddess Glad- ness she (Va/t1) is; — 'unto the hero2, kindly to men and the dispenser of fivefold (offerings),' — he thereby praises and magnifies it (the Pravargya), — ' unto the sacrifice may the gods lead us ! ' — he thereby makes all the gods its guardians. 16. It is an enclosed space ; — for at that time the gods were afraid, thinking, 'We hope that the fiends, the Rakshas, will not injure here this our (Pra- vargya):' the)' accordingly enclosed for it this strong- hold, and in like manner does this (Sacrificer) now enclose for it this stronghold. 17. He then deposits (the sambharas 3) on the mound with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before. He then takes a lump of clay and makes the Mahavira (pot) with, 'For Makha thee! for Makha's head thee,' — the import of this is The place is to the north of the anta^patya peg, the black antelope- skin being spread to the south of it (and immediately north of the materials used in making the pot). 1 Thus Mahidhara, on Yng. S. XXXIII, 89. 2 ' Vira,' apparently an allusion to ' Maha-vira ' (great hero), the name of the pot used at the Pravargya. 3 Viz. as placed on the black antelope-skin which is carried northwards to the enclosed place by the Adhvaryu and his assistants taking hold of it on all sides. 454 DATAPATH A-BKAIIMAiVA. the same as before ; — a span high l, for the head is, as it were, a span high ; — contracted in the middle-, for the head is, as it were, contracted in the middle. At the top he then draws it out (so as to form) a spout3 of three thumbs' breadths (high) : he thereby makes a nose to this (Mahavira, or Pravargya). When it is complete, he touches it with (Vaf. S. XXXVII, '8), 'Makha's head thou art,' — for it indeed is the head of Makha Saumya (the Soma-sacrince). In the same way (he makes) the other two (Mahavira pots A) ; silently two milking-bowls (pinvana 5), and silently two Rauhiwa-plates c. 1 8. Verily this sacrifice is Pra^apati, and Pra^apati 1 That is, from bottom to top, a belt (mekhala) running round it at the distance of three thumbs' breadths from the top (Mahidhara, and coram, on Katy.). This top part above the belt — here simply called 'mouth/ whilst in the Apast. St. XV, 2, 14 it is called ' back' (sanu) — ends in a hole for pouring the liquid in and out. That is, for taking hold of it (mush/igrahawayogyam, comm. on Katy.). 3 ' Mukha/ for which Katy. XXVI, 1,16 has ' ase/fana ' explained by the commentator as a hole (garta ; comm. on ksv. Gnbyas. IV, 3 bila), apparently serving as the mouth, or open part, of the vessel which seems to be otherwise closed. The edge of the hole would seem to protract sufficiently from the surface to suggest a similarity to the nose. In making the vessel, it seems first to be left solid, the open part which is to hold the milk being then hollowed out by means of a reed from the top hole to the depth of less than the upper half, the remainder remaining solid. Cf. A.JV. Sr. XV, 3, 4. 4 Only the first of the three pots is, however, actually used ; unless it gets broken by accident. '' According to the comm. on Katy. St., these vessels are of the form of the (hand-shaped) bowl of an offering-ladle (sru£, cf. part i, p. 67, note 2). 8 The Rauhi«a-kapalas are two round, flat dishes for baking the Rauhi«a cakes on. XIV KAXDA, I ADHYAYA, 2 BRAIIMAAW, 20. 455 is both of this, defined and undefined, limited and unlimited l. Whatever one does with a Ya^us formula, by that one makes up that form of him ( Pra^apati) which is defined and limited ; and what- ever one does silently, by that one makes up that form of him which is undefined and unlimited: verily, then, whosoever, knowing this, does it on this wise, makes up that whole and complete Pra^apati. But he also leaves over a lump of spare (clay) for expiations. 19. He then smooths - it by means of Gavedhuka grass (Coix barbata), — for when the sacrifice had its head cut off, its vital sap flowed away, and therefrom those plants grew up : with that vital sap he thus supplies and completes it ; — with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before. In the same way the other two (Mahavira pots) ; silently the two milking-bowls, silently the two Rauhw/a-plates. 20. He then fumigates these (vessels) with (Va£\ S. XXXVII, 9), "With dung of the stallion, the impregnator, I fumigate thee,'— for the 1 Cf. J. Muir, Orig. Sansk. Texts, vol. v, p. 393, where a passage is quoted from Prof. Cowell's translation of the Maitri-Upanishad (VI, 3), 'There are two forms of Brahma, the embodied (murta) and the unembodied (amurta) : the former is unreal (asatya), the latter real (satya).' — Cf. Sat. Br. VI, 5, 3, 7. 2 The Sutras use the verbs ' riaksh»ayati, .dak^h/nkurvanti ' (to make smooth, or soft), and this, I think, must indeed be the meaning of 'hinv.' It would also suit very well the passage III, 5, 1, 35, where it is said that the Vedi is a woman, and that, by sprinkling the former with water, one ' makes her smooth ' for the gods. The polishing of the vessels is done by rubbing them with Gavedhuka grass, whether with the spike, stem, or leaves is not specified. 456 SATAPATHA-BRAHMAWA. stallion is an impregnator, and the impregnator means vigour : with vigour he thus supplies and completes it, — 'on the Earth's place of divine worship: for Makha thee, for Makha's head thee!' the import of this is the same as before. In the same way (he fumigates) the other two (Mahavira pots) ; silently the two milking-bowls, and silently the two Rauhiwa-platesT 21. He then bakes them, for what is baked belongs to the gods. He bakes them by means of bricks, for they it was that did so on that occasion1: just in accordance with the way in which the head of the sacrifice was there cut off, he now supplies and completes it with those (bricks). But, indeed, let him bake them with anything 2 whereby they may become properly baked. Having laid down the fuel for baking 3, he puts down the Mahavira (pot), with, ' For Makha thee, for Makha's head thee!' the import of this is the same as before. In the same way the other two Mahavira (pots) ; silently the two milking-bowls, silently the two Rauhi//a- plates. By day he should bury them (in the hole), and by day he should take them out, for the day belongs to the gods. 1 That is, when the Ukha was baked, cf. VI, 5, 4, 1 ; or, perhaps, — they it was that (the gods) made at this juncture. The former translation is more in accordance with what follows, though one would expect ' etad ' to mean ' at this time.' 2 That is, without using bricks (?). 3 Viz. in a square hole dug for the purpose east of the Garha- patya; the pot being then placed bottom upwards on the burning material, dry herbs, wood, &c. According to Asv. Sr. XV, 3, 20 such materials are to be used as, whilst being burnt, dye red. XIV KANDA, I ADIIVAVA, 2 I'.RAIIMA.VA, 25. 457 22. He takes out (the first pot) with (Va^. S. XXXVII, 10), 'For the righteous one (I take) thee,' — the righteous one, doubtless, is yonder world, for the righteous one means truth ; and he that shines yonder is the truth, and the first Pravargya is that (god) : it is him he thus gratifies, and therefore he says, ' For the righteous one (I take) thee.' 23. With, 'For the efficient one thee' (he takes out the second pot), — the efficient one (sadhu), doubtless, is he (Vayu, the wind) that purifies here by blowing, for as a permanent one (siddha) he blows through these worlds ; and the second Pravargya is that (god) : it is him he thus gratifies, and therefore he says, ' For the efficient one (I take) thee.' 24. With, 'For a good abode thee!' (he takes out the third pot), — the good abode, doubtless, is this (terrestrial) world, for it is in this world that all creatures abide ; and the o-ood abode also is Agni (fire), for Agni abides with all creatures 1 in this world ; and the third Pravargya is that (god) : it is him he thus gratifies, and therefore he says, ' For a good abode thee.' Silently (he takes out) the two milking-bowls, and silently the two Rauhi/za- plates. 25. He then pours goat's milk upon them2 (the 1 The accusative with ' kshi' (to inhabit) is rather peculiar here. 2 As the pots are, however, standing with their open parts upwards, on sand north of the hole in which they were baked, it would chiefly be inside that they would receive the milk, being thereby cooled (cf. VI, 5, 4, 15). According to Apastamba, sand is in the first place heaped up around them in the sunwise fashion, i. e. keeping them on the right side whilst strewing it. 458 SATAPATHA-BRAHMANA. first) with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before. In the same way the other two; silently the two milking-bowls, and silently the two Rauhi^a- plates. 26. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light : the observance of the rule thereof is the same as at the creation \ Third Brahmajva. 1. Now at the time when he there2 proceeds with the guest-meal, he who intends to perform the Pravargya, prior to the Upasads3, spreads Kun grass with its tops directed towards the east, in front of the Garhapatya, and places the vessels thereon in pairs4, — the Upayamani (tray) and the Mahavira (pot), the pair of lifting-sticks5, the 1 That is to say, as would seem, — even as, in creating the universe, Pra^-apati reconstructs his body, or constructs himself a new body, so the Sacrificer, in keeping up the observance of the Pravargya, constructs himself a new body for the future life. - That is, at the Soma-sacrifice, of the preliminary day (upava- satha) of which the guest-meal to, or hospitable reception (atithya) of, King Soma forms part (see part ii, p. 85 scqq.). The assump- tion here is, that the performance of the Pravargya takes place on that day before the Pressing-day. whilst in reality it has been performed for at least two days before that. Si e III, 4, 4, 1. The Upasads are performed twice daily, for at least three days, up to the day before the Soma-sacrifice ; and if the Pravargya is to be performed likewise, it precedes immediately each performance of the Upasad. Cf. also XIV, 3,1,1 with note. 4 Prior to this, the doors of the Jala are to be closed, to keep the Mahavira from being seen; sec p. 452, note 2. The entire performaiK e of the Pravargya indeed has to be kept secret from the - of unauthorised persons. 3 The 'paruasau' (also called ' faphau,' XIV, 2, 1, 16) are two XIV KANDA, I ADHYAYA, 3 BRAIIMA.VA, 3. 459 two milking-bowls, the two Rauhi&a-plates, the two offering spoons for the Rauhi;/a (cakes), and what- ever other (implement) there is, — these make ten, for the Vira^ consists of ten syllables, and the sacrifice is Vira^ : he thus makes this to be equal to the Vira^, the sacrifice. And as to their being in pairs, — a pair means strength, for when two take hold of each other they exert strength ; and a pair (couple) means a productive union: with a pro- ductive union he thus supplies and completes it. 2. Then the Adhvaryu takes the (lustral) sprink- ling water, and, stepping up, says, ' Brahman, we shall proceed : Hotrz, sing praises ! ' for the Brah- man is seated on the right (south) side as the guardian of the sacrifice : to him he thus says, ' Sit thou undistracted : we are about to restore the head of the Sacrifice;' and ' Hotr/, sing praises!' he says, because the Hotrz" is the sacrifice : he thus thereby says to him, ' Restore the head of the sacrifice!' and accordingly the Hotr/ begins to recite — 3. [Va^. S. XIII, 3,] 'The Brahman, firstborn from afore \ — the Brahman, doubtless, is yonder pieces of wood or laths apparently fastened together by a kind of clasp (or a cord) at one end, so as to serve the purpose of a pair of tongs (pamasau sawdawjakarau, comm. on Katy. XXVI, 2. 10) for taking up the Mahavira pot, which must not be handled in any other way. According to Haug, Ait. Br., Transl., p. 51, they are placed underneath the pot in lifting- it, but this seems very improb- able, seeing that, at the end of the sacrifice, the Adhvaryu, by means of them, turns the pot upside down so as to pour the remainder of its contents into the offering spoon (see Katy. XXIV, 6, 17 with comm.) ; nor could the blackened pot in that way be cleansed properly and placed on the supporting tray (XIV, 2, 1, 16-17). 1 For the complete verse, see VII, 4, 1, 14. For the complete 460 DATAPATH A-BRAHMA^A. sun, and he is born day by day from afore (in the east) ; and the Pravargya also is that (sun) : it is him he thus gratifies, and therefore he says, ' The Brahman (n.), firstborn from afore.' He then sprinkles (the vessels) : the import of this is the same as before l. 4. He sprinkles (the chief Mahavira) with ( 2g. S. XXXVII, 11), 'For Yama trfee!'— Yama, doubt- less, is he who shines yonder, for it is he who controls (yam) everything here, and by him everything here is controlled ; and the Pravargya also is that (sun) : it is him he thus gratifies, and therefore he says, ' For Yama (I sprinkle) thee.' 5. ' For Makha thee ! ' — Makha, doubtless, is he who shines yonder, and the Pravargya also is that one : it is him he thus gratifies, and therefore he says, ' For Makha thee.' 6. 'For Surya's heat thee!' — Surya, doubtless, is he who shines yonder, and the Pravargya also is that one : it is him he thus gratifies, and therefore he says, 'For Surya's heat thee.' 7. Having taken out a post2 by the front door (of the sala), he drives it into the ground on the south side (of the sala ■'), so that the Hotr/, whilst singing praises, may look upon it ; for the Hotri is the sacrifice, and he thereby restores the sacrifice to this (earth), and she causes the Gharma (milk) to rise. series of texts recited by the Hot;-/, see Ait. Br. I, 19 seqq. ; Asv. St. IV, 6. 1 Viz. he makes the vessels sacrificially pure (I, 3, 3, 1). 2 For tying the cow that is to furnish the milk for the Gharma. Near it a peg is driven into the ground to tie the goat to whose milk is to be used afterwards. 3 That would be, south of the southern door (Apast. XV, 6, 13). XIV KAA7 is inserted. Ajv. St. IV, 6, 2-3. 2 See p. 458, note 1. XIV KANDA, I ADHVAVA, \ BRAHMAATA, 5. 469 Fourth Braiimaata. 1. Now, when the Adhvaryu here steps up and says, ' The Gharma is aglow,' they step up and revere it (the Mahavira) with the Avaka^a1; but the ' avakajra ' are the vital airs : it is thus the vital airs he lays into it. Six of them - step up to it, for six in number are these vital airs in the head : it is these he thus lays into it. 2. [V&g. S. XXXVII, 14,] 'The child of the gods,' — the child (garbha) of the gods, in truth, is he that shines yonder, for he holds (grabh) every- thing here, and by him everything here is held ; and the Pravargya also is that (sun) : it is him he thus gratifies, and therefore he says, ' The child of the gods.' 5. 'The father of thoughts,' — for he (the sun) is indeed the father of thoughts; — 'the lord of creatures,' — for he is indeed the lord of creatures. 4. 'The god hath united with the god Savitr/,' — for the god (the Mahavira) has indeed united with the god Savitrz (the sun); — 'with Surya he shineth,' — for (equally) with Surya (the sun) he has indeed shone. 5. [Ya;'/haspati, accompanied by the All-gods, — thee, hail!' — Br/haspati indeed is he who blows here : it is to him he thus offers 1 See III, 4, 5, 1, where it is stated that the morning-pressing belongs to the Yasus, the midday-pressing to the Rudras, and the third pressing to the Adityas. 2 Or, for the best (or eldest brother). Cf. Ill, 9, -i, 9. XIV KANDA, 2 ADHYAVA, 2 BRAHMAJVA, 14. 48 1 it, and therefore he says, ' To Brzhaspati — thee ; ' and when he says, ' accompanied by the All-gods,' he thereby allows a share therein to all the gods along (with B/v'haspati). 11. [Vac- S. XXXVIII, 9,] 'To Yama, accom- panied by the Ahgiras and the Fathers, — thee, hail!' — Yama indeed is he who blows here: it is to him he thus offers it, and therefore he says, ' To Yama — thee ; ' and as to his saying, ' accom- panied by the Angiras and the Fathers,' — when the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers, — the Fathers being three in number } : thus it is to these he thereby allows a share along (with Yama). 12. These are twelve names, — twelve months are in a year, and the year is he that shines yonder, and the Pravargya also is that (sun) : thus it is him he thereby pleases, and therefore there are twelve (names). 13. He then pours (the spilt milk and ghee) from the tray into the Mahavira (pot) with, 'Hail to the Gharma !' — the Gharma (hot draught) is he who shines yonder, and the Pravargya also is that (sun) : thus it is him he thereby pleases, and therefore he says, ' Hail to the Gharma ! ' — the call of ' hail ! ' he places first, and the deity last : the significance of this is the same as before 2. 14. When it has been poured in, he mutters, 'Hail, the Gharma to the Fathers!' When the sacrifice had its head cut off, its life-sap flowed 1 See p. 465, noLe 2. a See XIV, 1, 3, 26. [44] l i 482 DATAPATH A-BRAHMA.V A. away, and went to the Fathers — the Fathers being three in number : it is these he thus pleases. The call of ' hail ! ' he places first, and the deity last : the significance of this is the same as before. 15. He recites no anuvakya (invitatory) formula, for once for all the Fathers have passed away : therefore he recites no anuvakya. Having stepped across l, and called (on the' Agnidhra) for the >SYausha/ 2, he (the Adhvaryu) says (to the Hotrz), ' Pronounce the offering-formula (ya^ya) of the Gharma ; ' and on the Vasha/-call being uttered he offers — 16. With (Vd^.S. XXXVIII, 10), 'All regions (hath he worshipped), seated in the south/ — that is to say, ' every region (has he worshipped), seated on the south;' — 'all gods hath he wor- shipped here,' — that is, 'every god has he worshipped here;' — 'of the sweet Gharma, con- secrated by Svaha (hail !), drink ye, O A^vins ! ' — with regard to the A.wins he says this ; for the Aivins restored the head of the sacrifice : it is them he thus pleases. The call of ' hail ! ' he places first, and the deity last : the significance of this is the same as before. 17. And, having offered, he (thrice) shakes (the Mahavira) upwards, with (Vif. S. XXXVIII, n), 'In heaven place thou this sacrifice! this sacrifice place thou in heaven!' — for the Gharma (hot milk-draught), the sacrifice, is yonder sun, and he indeed is ' placed ' in the heavens, is 1 Viz. past the Ahavaniya, along its back (or western) side, to the south side of the fire. 2 See part i, p. 132, note; III, 4, 4, 11 seqq. XIV KAXDA. 2 ADHVAVA, 2 BRAHMAiVA, 21. 483 established in the heavens : it is thus him he thereby pleases, and therefore he says, ' In heaven place thou this sacrifice ! this sacrifice place thou in heaven ! ' On the repetition of the Vasha/, he offers — 18. With, 'Hail to Agni, worthy of sacri- fice!'— this is in lieu of the Svish/akr/t (offering), for Agni is the maker of good offering; — 'may blessing result from the sacrificial texts!' for by the sacrificial texts that (sun) is established (as the Mahavira) in this world : thus it is them he thereby pleases. The call of ' hail ! ' he places first, and the deity last : the significance of this is the same as before. 19. The Brahman (priest) pronounces the anuman- tra;/a (formula of consecration) ; for the Brahman is the best physician among the officiating priests : thus he heals this sacrifice by means of him who is the best physician among the priests. 20. [He does so, with V$g. S. XXXVIII, 12.] ' O A.rvins, drink ye the Gharma!' — with regard to the Arvins he says this, for the A^vins restored the head of the sacrifice : it is them he thus pleases. 21. 'The hearty1 one with daily- favours,' — 1 The exact meaning of ' hardvanam ' is doubtful. Mahidhara analyses it by ' hard ' = ' hri'd ' + ' vana,' blowing, going, hence ' heart-wafting, going to the heart = dear to the heart.' The St. Petersb. Diet, takes the word to be ' hard-van,' in the sense of ' herzstarkend ' (heart - sustaining, invigorating — ? literally, ' possessed of heartiness '). The Taitt. Ar. has ' hardivanam ' instead. The author of the Brahmawa apparently considers the term as obscure, and uses this circumstance for his own symbolic purposes. 2 Perhaps the author means to characterise also the epithet I i 2 484 DATAPATH A-BRA I IMAA'A. this is indistinct, for Pra^apati is indistinct (un- defined), and the sacrifice is Pra^apati : Pra^apati, the sacrifice, he thus heals ; — 22. 'To the web-weaver,' — the web-weaver, doubtless, is he that shines yonder, for he moves along these worlds as if along a web ; and the Pravargya also is that (sun) : thus it is him he thereby pleases, and therefore he says, ' To the web-weaver ' — 23. 'To Heaven and Earth be reverence!' he thus propitiates heaven and earth, within which ever) thing here is contained. 24. Thereupon the Sacrificer (mutters), — the Sacrificer being the sacrifice, he thus heals the sacrifice by means of the sacrifice ; — 25. [Va^. S. XXXVIII, 13,] 'The Asvins drank the Gharma,' — he says this with regard to the Aivins, for the A.svins restored the head of the sacrifice : it is them he thus pleases. 26. 'Heaven and Earth have approved of it', '--he says this with regard to heaven and earth, within which everything here is contained ; — 'may gifts accrue here!' whereby he means to say, ' may there be riches for us here.' 27. The rising (milk) he then consecrates by the anumantrawa -, ' For freshness swell thou!' 'ahar-diva' (lit. 'day-daily,' cf. Germ, tagtaglich; Aberdonian 'daily- day ') as obscure. Mahtdhara takes it to mean ' relating to morning and evening,' as applying to the two performances of the Pravargya. 1 They approved of it by saying ' Well done ' ; Mahidh. 2 That is, as would seem, he speaks the anumantrawa in order to consecrate whatever milk might have been spilled in bubbling over. Possibly, however, he is to do so at the time when the pot bubbles over (though the ' atha ' would rather be out of place in that case). 1 he Taittiriyas differ somewhat on this point of the performance. XIV KAA'DA, 2 ADHYAyA, 2 RRAHMAiVA, 30. 4S5 — whereby he means to say, ' For rain . . . ; ' — 'for vigour swell thou!' — he thereby means the vigour, the life-sap, which results from the rain; — 'for the Brahman swell thou!' — he thereby means the priesthood ; — 'for the Kshatra swell thou!" — he thereby means the nobility; — 'for Heaven and Earth swell thou!' — he thereby means these two, the heaven and the earth, within which everything" here is contained. 28. When it rises upwards, it rises for (the benefit of) the Sacrificer ; when on the front side, it does so for the gods ; when on the right (south) side, it does so for the Fathers ; when at the back (west side), it does so for the cattle ; when on the left (north) side, it does so for (the Sacrificer's) offspring : in any case no fault is incurred by the Sacrificer, for it always rises upwards ; and in what- ever direction it rises in that it rises. When the drops cease, — 29. He steps out towards the north-east with, ' A well-supporting support thou art,' — he who shines \onder is indeed a support, for he supports everything here, and by him everything here is supported ; and the Pravargya also is that (sun) : thus it is him he thereby pleases, and therefore he says, ' A well-supporting support thou art/ 50. He then places (the Mahavira) on the mound with, 'Incapable of injuring, preserve thou our powers ! ' — ' Not angry \ preserve our wealth,' After the Gharma-milk has been offered, the Pratiprasthdtr/ fills the Mahavira pot, whilst it is held over the fire, with boiled sour curds and whey (dadhi), whilst muttering the text, ' The Ajvins drank the Gharma . . . ,' and with the texts, ' For freshness swell thou,' &c. 1 The author apparently takes ' ameni' in the sense of amanyu.' 486 SATAPATIIA-BRAIIMAiVA. is what he thereby means to say; — 'preserve the priesthood, preserve the nobility, pre- serve the people!' — 'preserve all that,' is what he thereby means to say. 31. He then offers by means of the pieces of (split) wood I, — the pieces of wood being the vital airs, it is the vital airs he thus bestows upon him ; — 32. With (V&g. S. XXXVIII, 15), 'Hail to Pushan, to the cream!' — Pushan, doubtless, is he who blows here, for he (the wind) supports (push) everything here; and the breath also is that (wind) : it is breath he thus bestows upon him, whence he says, ' Hail to Pushan, to the cream ! ' The call of ' hail ! ' he places first, and the deity last : the significance of this is the same as before. Having offered (by means of the first piece) he leans it against the middle enclosing- stick 2 (paridhi). 33. 'Hail to the pressing-stones!' — the pressing-stones being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the second stick) he leans it against the middle enclosing-stick. 34. 'Hail to the sounding-holes'!' — the The St. Pctersb. Diet, assigns to it the meaning ' not shooting, ineap'able of shooting.' 1 For these pieces of wood, or large chips, of Vikankata wood (Flacourtia sapida) whi< h were laid round the pot, see XIV, 1, 3, 26. They are dipped into the remains of the hot milk and ghee, the liquid adhering to them being then offered. That is, that one of the three fresh sticks enclosing the fire which is laid down first, along the back, or west side, and forms the base of a triangle the apex of which p>oints eastwards. Cf. I, 3, 4. 1 seqq. This meaning is, by the ^t.Petersb. Diet., assigned to 'praii-rava' XIV KANDA, 2 ADIIYAYA, 2 BRAHMAiVA, 35. 487 sounding-holes (pratirava), doubtless, are the vital airs, for everything here is pleased (pratirata) with the vital airs : it is the vital airs he thus bestows upon him. Having offered (with the third stick) he leans it against the middle enclosing- stick. 35. ' Hail to the Fathers, (seated) upon the Barhis1, and drinking the Gharma!' — even without offering he secretes (this, the fourth stick) under the barhis of the south part (of the vedi -) whilst looking towards the north 3. When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers— the Fathers being three in number : it is them he thus pleases. And (otherwise ' echo '). the proper term for the sounding-holes being ' upa-rava,' cf. Ill, 5, 4, 1, where they are likened to the eyes and ears, as channels of the vital airs. 1 If this rendering (St. Petersb. Diet.) of ' urdhvabarhis ' is correct — the term being apparently based on the Fathers' epithet 1 barhishada/2,' ' seated on the barhis ' (sacrificial grass-covering of the altar-ground) — the force of ' urdhva ' in the compound is very peculiar. Mabidhara takes it in the sense of ' having their barhis pointed upwards,' i. e. towards the east (!), the peculiar feature of the barhis in the present case — as far as the participation of the Fathers in the drinking of the Gharma is concerned — being its having the tops of the grass-stalks turned to the east instead of to the south, as is the case in all ceremonies relating to the Fathers. The term ' urdhvabarhis ' might possibly mean ' having th< ir (special) barhis above/ i. e. in the world of the Fathers, where they would be supposed to partake of the libations of hot milk ; whilst yet another (suggested by the next paragraph) would be that of ■ having the barhis above them ; ' which would, however, be more appropriate if the secreting of the stick under the barhis applied to the present, instead of the next one. 2 The comm. on Katy. XXVI, 6, 14 calls this part of the barhis ' atithyabarhis ' (?). 3 And accordingly, without looking at it. 488 SATAPATHA-BRAHMAJVA. as to why he does not look at it, — once for all the Fathers have passed away. 36. 'Hail to Heaven and Earth!' — heaven and earth being the out (and in)-breathing and the up-breathing, it is the out and up-breathing he thus bestows upon him. Having offered (with the fifth stick) he leans it against the middle enclosing-stick. 37. ' Hail to the All-gods'!' — the Vrrve Deva^ being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the sixth stick) he leans it against the middle enclos- ing-stick. 38. [Va*\ S. XXXVIII, 16,] 'Hail to Rudra. praised by the Rudras1!' — even without offering (with this, the seventh stick), he, looking south- wards, hands it to the Pratiprasthat; •*, and the latter throws it outside (the offering-ground) northwards to the north of the hall, for this is the region of that god : he thus gratifies him in his own region. And as to why he does not look at it, he does so thinking, ' Lest Rudra should do me harm.' 39. There are seven of these oblations, for seven in number are these (channels of the) vital airs in the head : it is these he thus bestows upon him. 40. He then pours (the remaining milk and ghee) from the Mahavira into the supporting-tray with, 'Hail, light with light!'— for light indeed the milk was in the one (vessel), and light it is in the other, :\.n(\ these two lights thus unite with each other. The call of 'hail ! ' he places first, and the deity last : the mystic import of this is the same as before. 1 Or, 'having his praises sung by the chanters,' as Mahidhara takes ' rudrahuti.' XIV KA.Y/)A, 2 ADHYAYA, 2 MRAIIMA.VA, 43. 489 41. He then offers (the second of) the two Rauhiwa1 (cakes) with, 'May the day be pleased with its brightness, the well-lighted with its light, hail! — the mystic import of this is the same as before ; — may the night be pleased with its brightness, the well-lighted with its light, hail ! ' — the mystic import of this is the same as before. 42. He then hands to the Sacrificer the remainder of the Gharma. He, having solicited an invitation- (to the meal), drinks it with, 'Offered is the hone)' unto Agni, the greatest of Indras,' — ' Offered is the honey unto Agni, the most power- ful,' he thereby means to say; — 'let us eat ot thee, god Gharma: reverence be unto thee, injure us not!' — a blessing he thereby invokes. 43. Now, on the south side sand has been strewn ; there they cleanse themselves 3 : in this there is the 1 Viz. XIV, 2, 1, 1. 2 Viz. at the hands of the officiating priests, by saying to each, 'Invite me, N. N.!' whereupon each of them replies, 'Thou art invited.' Cf. XII, 8, 3, 30. According to Apast. Sr. XV, 11, 12, the priests and the Sacrificer partake of the residue in the onU-r — Hotr?", Adhvaryu, Brahman, Pratiprasthatrz', Agnidh, and Sacri- ficer; or, optionally (ib. 14), only the Sacrificer drinks of it, whilst the priests merely smell it. Cf. the eating of the whey (of clotted curds), II, 4. 4, 25, to which the present eating of the remains is stated, by Katy. XXVI, 6, 20, to be analogous; whilst the offering is said to be on the model of the Agnihotra. 3 The usual place to do so is over the pit (Htrala), cf. Ill, 8, 2, 30 ; XII, 8, 1, 22 ; whilst the utensils are cleaned in the Alar^aliya. On the present occasion a mound of sand (or covered with sand) — the so-called ' uX'/Vmh/a-khara ' (mound of remains) — is raised in the south part of the j-ala, close to the mat or hurdle forming its wall, just east of the southern door. According to Katy. XXVI, 6, 21 seqq., Apast. XV, 12, 1 seqq., the Mahavira and the remaining 490 SATAPATHA-BRAHMAJVA. same significance as in the Mar^aliya. The pieces of wood he throws into the fire. They then pro- ceed with the Upasad. And thus the head of the sacrifice has been set right in the very same manner in which the A^vins then restored it. 44. One must not perform the Pravargya at one's first Soma-sacrifice, since that would be sinful, and lest Indra should cut off his head; but at the second or the third (Soma-sacrifice) ; for at first the gods went on worshipping and toiling with the headless sacrifice, therefore (he should do so) at the second or the third (sacrifice). Moreover, it will become heated and ablaze ; — 45. And were he to perform the Pravargya at the first Soma-sacrifice, that (Mahavira) of his, when heated and ablaze, would burn up his family and cattle, and also his life, and the Sacrificer would be liable to perish : therefore (let him perform it) at the second or third (sacrifice). 46. Let him not perform the Pravargya for any and every one, lest he should do everything for every one, for the Pravargya is everything ; but let him only perform it for him who is known, or to whoever may be dear to him, or who has studied sacred writ : by means of the study of sacred writ he would thus gain it. 47. One may perform the Pravargya for a thousand (head of cattle) \ for a thousand means everything, and that (Pravargya) is everything. One may apparatus are then in solemn fashion (carried round in front of the Ahavanfya, and) placed on the throne-seat, and consecrated (or appeased) by being sprinkled with water. 1 That is, at a sacrifice for which this constitutes the sacri- ficial fee. X!V KANDA, 2 ADHYAYA, 2 BKAIIMAA^A, 49. 49 I perform it for all (the Sacrificer's) property ; for all one's property means everything, and this (Pra- vargya) is everything. One may perform it at a Vijvagit with all the IV/sh.V/as ' ; for the Visva^it (all-conquering day) with all the IV/sh/7/as means everything, and this (Pravargya) is everything. One may perform it at the Ya^apeya (and) Ra^a- suya, for such (a ceremony) means everything. One may perform it at a sacrificial session, for the session means everything, and this (Pravargya) is everything. These are (the occasions for) his performances of the Pravargya, and (let him perform it) nowhere else but at these. 48. Here now they say, ' Seeing that the Pra- vargya is headless, whereby, then, does the Agni- hotra become possessed of a head for him ? ' Let him say, ' By the Ahavaniya.' — ' How the New and Full-moon sacrifices ? ' Let him say, ' By the ghee and the cake.' — ' How the Seasonal sacri- fices ? ' Let him say, ' By the oblation of clotted curds2.' — 'How the animal sacrifice?' Let him say, ' By the victim and the cake.' — 'How the Soma- sacrifice ?' Let him say, ' By the Havirdhana V 49. And they also say, — when the sacrifice had its head cut off, the gods on that occasion restored it as the hospitable reception 4 (of King Soma), and verily for him who so knows this offering is not made with any headless sacrifice whatever. 1 See p. 139, note 1 ; and XII, 3, 3. 6. 2 For the ' payasya ' see part i, p. 178, note 4 ; p. 381, note 2. 3 That is, the cart or carts on which the offering-material (including the Soma-plants) is contained, as also the shed in which they are placed. 4 See III, 2, 3. 20 ; 4. 1. 1. 492 SATAPATHA-BRAHMAiVA. 50. And, again, they say, 'Seeing that at the sacrifice they lead forward the Pra/dta l (water), wherefore do they not lead it forward on this occasion?' Well, this — to wit, the Pra#!ta (water) — being the head of the sacrifice, and the Pravargya also being its head, (he does so) thinking, ' Lest I cause the head to be overtopped by a head.' 51. And, again, they say, 'Seeing that elsewhere there are fore-offerings and after-offerings, where- fore are there not any on this occasion ? ' Well, the fore-offerings and after-offerings being the vital airs, and so also the Avaka.ras 2, and the pieces of wood, (it is so) lest he should cause the vital airs to be overtopped by vital airs. 52. And, again, they say, 'Seeing that elsewhere they offer two butter-portions, wherefore does he not offer them on this occasion?' Well, those two — to wit, the butter-portions — being the eyes of the sacrifice, and so also the two Rauhma (cakes) — (it is so) lest he should overtop eye by eye. 53. And, again, they say, ' Seeing that they make offering to the gods by means of wooden (vessels), wherefore does he offer this (Gharma) by means of one made of clay ? ' When the Sacrifice had its head cut off, its life-sap flowed away and entered the heaven and the earth. Now this (earth) is clay, and yonder (sky) is water ; and the Mahavira (vessels) are made of clay and water : thus he supplies and completes it (the Pravargya) with that life-sap. 54. But if it were made of wood, it would be 1 See part i. p. 9, note. 8 See p. 469, note 1. XIV KANDA, 3 ADHYAYA, I BRAHMAiVA, I. 493 burnt ; and if of gold, it would dissolve ; and if of copper, it would melt ; and if of stone, it would burn the two handling-sticks ; and that (Gharma) itself submitted to that (earthen vessel) : therefore it is by means of an earthen one that he offers it. 55. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light : the observance thereof is the same as at the creation l. Third Adiiyaya. First Brahmajva. The Setting Out of the Pravargya. i. Now, on the third, or the sixth, or the twelfth day 2, having combined (the two performances of) the Pravargya and Upasads3, he 'sets out4' the Pravargya, for set out (removed), as it were, is this head (from the trunk). Having gathered together all around it 6 (the Mahavira pot), they 1 See p. 458, note 1. 2 That is, according to whether there are three, six. or twelve Upasad days to the particular form of Soma-sacrifice about to be performed. On each of these days there would be two performances of the Upasads, — and in case the Pravargya is to be performed — as many performances of that sacrifice. 3 On the day before the Soma-sacrifice, the two performances of the Pravargya and the Upasads are combined and gone through in the forenoon, instead of the forenoon and afternoon as is otherwise the case. Katy. XXVI, 7, 1 docs not refer to the performance of the Pravargya on this day, but merely remarks that ' at the end of the Upasads (i. e. of the combination of the Upasads, comm.) the removal of the Pravargya' takes place. Apast. XV, 12, 4-6, on the other hand, states distinctly that the total number of perform- ances of the Pravargya is to be double that of the Upasad days. * The ' setting out ' (utsadana) of the Pravargya is the technical phrase for the removal and orderly laying out (in the form of a man) of the apparatus used for the Pravargya ceremony. 6 After collecting the implements they take them out of the sala, 494 DATAPATH A-BRAHMA.VA. meet together upon the Vedi in the 6ala, (entering) by the front door. 2. The Agnidhra then brings three bundles of faggots to the Ahavaniya, and kindling one of them, he offers (thereon) whilst holding it ' on a level with (the Sacrificer's) mouth. When the sacrifice had its head cut off its heat went out of it, and entered these worlds : it is with that "heat he thus supplies and completes it. 3. And as to why (it is held) on a level with the mouth, — well, what is level with the mouth is, as it were, above ; and above, as it were, is yonder (heavenly) world : thus he thereby supplies and completes it (the Pravargya) with that heat which had entered yonder world. 4. [He offers, with Va^. S. XXXVIII, 18.] 'What heavenly fire of thine there is, O Gharma,' — just the fire which is heavenly;— 'what is in the Gavatri and in the Havir- and lay them down near the AntaApitya peg at a few steps from the front door (whilst Apast. makes them to be put on the throne- seat placed north of the Ahavaniya). 1 According to the comm. on Katy. XXVI, 7, 4, it is the Adhvaryu who — after ladling four times into the offering-spoon — distributes this ghee successively over the three bundles of sticks, — viz. pouring some upon the first two whilst they are held, at the specified height over the Ahavaniya fire, by the Agnidh (who immediately after the offering throws them into the fire), and upon the third after it has been held knee-high by the Agnidh, and then thrown into the fire by the Adhvaryu. According to Apastamba, who makes the Pratiprasthatrt and Adhvaryu the two performers, the third portion of the ghee is offered on the bundle of sticks whilst it is still held knee-high over the fire. As noted by Katyayana, the ceremony is analogous (though reversed as regards the order of height) to the offering on the three enclosing-stones at the 5'ataru- driya ceremony, IX, 1,1,5 seqq. XIV KAATZ>A, 3 ADHYAVA, I BRAHMAJVA, 9. 495 dhana,' — just that which is in the Gayatri (metre) and Havirdhana (shed); — 'may that (fire) of thine increase and become firm: to that (fire) of thine, hail!' in this there is nothing hidden, so to speak. 5. Then, having kindled the second (bundle), he offers (thereon) whilst holding it navel-high ; for in the middle, as it were, is what is navel- high, and in the middle, as it were, is the air-world : thus he thereby supplies and completes it with that heat which had entered the air-world. 6. 'What fire of thine is in the air,' — just the fire which is in the air; — 'what is in the Trish/ubh and in the Agnidhra,' — just that which is in the Trish/ubh (metre) and Agnidhra (fire-shed); — 'may that (fire) of thine increase and become firm: to that (fire) of thine. hail!' in this there is nothing hidden, so to speak. 7. Then, having put the third (bundle) on the fire, he offers on it whilst sitting ; for below, as it were, is he who is sitting; and below, as it were, is this (terrestrial) world : thus he thereby supplies and completes it with that he it which had entered this (terrestrial) world. 8. 'What fire of thine is in the earth,' — just that fire which is in the earth; — 'what is in the c7agati and in the Sadas,' — just that which is in the Cagati (metre) and the Sadas (shed); — 'may that (fire) of thine increase and become firm: to that (fire) of thine, hail!' in this there is nothing hidden, so to speak. 9. He (the Adhvaryu) then steps out1, with 1 Viz. out of the Jala, with the Sacrificer's wife in front of him, 496 DATAPATH A-HR A IIMAA'A. (Vaf. S. XXXVIII, 19), 'Thee (we will follow) for the protection of the Kshatra,' — for he who shines yonder J is indeed the divine ruler : ' for the protection of this human ruler,' he thereby means to say; — 'guard thou the Brahman's body!' — that is to say, 'preserve thou the Brah- man's person (atman) ; ' — 'Thee (we will follow) as a stay for the Vis,' — the Vis (people, clan) doubtless is the sacrifice : ' for the safety of the sacrifice,' he thus means to say; — 'we will follow to new prosperity,' — it is for the safety and the stability of the sacrifice that he says this. 10. He then says (to the Prastotrz), ' Sing the Saman ! ' or ' Recite the Saman ! ' but let him rather say, ' Sing the Saman ! ' for they indeed sing the Saman. When he sinirs the Saman it is in order that the fiends, the Rakshas, should not injure these and followed by the others. According to Apast. XV, 13, 4, the Pratiprasthatr/ now leads the Sacrificer's wife within the enclosure ; and whilst attendants carry away the objects not immediately connected with the Pravargya ceremony (post, peg, strings, sand, &c), the Adhvaryu places the throne-seat (with the chief vessels) so as to stand with two feet on the Vedi, and with the other two outside it, and calls on the Prastot/Y to sing the Saman. This (as is usual in chanting) is done three times — the Adhvaryu, however, repeating his summons each time — and each time all of them (including the Patni) sing or utter a special finale, — the first time in the jala, the second time midway between the jahi and the Uttaravedi, and the third time when they have arrived behind the Uttaravedi ; the finales corresponding to the formulas of this paragraph, viz. — ' For the protection (or protector) of heaven (we follow) thee ! ' — ' For the protection of the Brahman — thee 1 ' — ' For the protection of the self — thee ! ' 1 It should be borne in mind that the Mahavira by which they are supposing themselves to be led now, is looked upon as a symbol of the sun. XIV K&NDA, 3 ADIIYAVA, I l'.RAIIMAA'A, 14. 497 outside the sacrifice, the body ; for the Saman is a repeller of the fiends, the Rakshas. ii. He sings it on a (verse) relating- to Agni, for Agni is the repeller of the Rakshas. On an Ati/vWandas (verse) he sings it, for that — to wit, the Ati/'/7/andas (redundant metre) is all metres, therefore he sings it on an Ati/v£//andas (verse). 12. He sings1, 'Agni burnetii, encountereth with flames, Ahavo! Ahavo1!' — it is thus he repels the fiends, the Rakshas, from here. 13. They walk out (from the sacrificial ground) northwards 2, along the back of the pit and the A front side of the Agnidhra (fire-house) — for this is the gate of the sacrifice — and proceed in what- ever direction from there water is (to be found). 14. Let him 'set out' that (Pravargya) on an island; for, when heated, it becomes burning-hot a; and were he to set it out on this (earth), its heat would enter this (earth) ; and were he to set it out on water, its heat would enter the water ; but when he sets it out on an island — thus, indeed, it does not injure either the water or this (earth), for inasmuch as he does not throw it into the water, it does not injure the water; and inasmuch as the water flows all round it — water being- a means 1 The same Saman is suns; when they betake themselves to the expiatory bath at the end of the Soma-sacrifice, cf. IV, 4, 5, 8 where the stobha had better be altered to ' ahavo ' (though the Sandhi in the text is the same as of ' atiavas '). As on that former occasion, all the priests, as well as the Sacrifices join in the finale. 2 In doing so, they take the Pravargya-vessels and implements along with them. 3 Hardly 'is suffering pain,' as it was taken at IX, 2, 1, 19; though 'xaru^ana' and lsuk' evidently refer to internal heat, or passion, cf. p. 464, note 4, p. 468, note 1. [44] K k 498 satapatha-brAhmaiva. of soothing- — it does not injure this (earth) : let him therefore set it out on an island. 15. But let him rather set it out on the Uttara- vedi l ; for the Uttara-vedi is the sacrifice, and the Pravargya is its head : he thus restores to the sacrifice its head. 16. The first Pravargya (pot) he sets out so as to be close to (the front side of) the navel (of the Uttara-vedi), for the northern (upper) navel is the voice, and the Pravargya is the head : he thus places the voice in the head. 17. [He does so, with Va^. S. XXXVIII, 20,] The four-cornered,' — four-cornered, indeed, is he who shines yonder, for the quarters are his corners : therefore he says, ' Four-cornered ' ; — 18. — 'Mighty navel of the divine order,' — the divine order being the truth, he thereby means to say, 'The mighty navel of the truth;' — 'that mighty one (be) unto us of all life,' — 'that mighty one (be) unto us (a bestower) of the com- plete (term of) life,' he thereby means to say2; 1 Katyayana only lays down the rule that, in the case of the sacrifice not being accompanied with the building of a fire-altar, the Pravargya apparatus should be removed to the Uttara-vedi ; whilst, in the case of one who likewise performs the Agni&iyana, he would doubtless follow the indication already laid down in the Brahmawa, IX, 2, 1, 19; viz. that the pot may be removed to an island, but should rather be deposited on the fire-altar (in which case, however, the ' setting out' of the apparatus would apparently have to be deferred till after the performance of the Soma-sacrifice). Apastamba treats of the Uttara-vedi as the place where the imple- ments are to be deposited, but finally he allows an option of other places, including an island, but not the fire-altar. 2 The words ' sa na/z sarvayu^ sapratha/;,' being here used as explanatory of ' sa no vmayu/i sapratha//,' have probably got by mistake into the Sawhita. XIV KANDA, 3 ADHYAYA, I 15RAIIMA.VA, 2 2. 499 19. — 'from the hatred, from the guile/ — in this there is nothing" hidden, so to speak ; — ' of him of another law, let us free ourselves!' — another law, indeed, is his (Pravargya's and the Sun's), and another that of men ' : therefore he says, ' Of him of another law, let us free ourselves.' In this way the other two (pots are placed) east of it : this is threefold, for the head is threefold -. 20. In front thereof (he places) the reserve (lump of) clay, whereby he puts flesh upon it (Pravargya) ; on the two sides thereof the two lifting-sticks, whereby he gives two arms to it ; and on the two sides yet iurther away the two Rauhi/^a offering-ladles, where- by he gives two hands to it. 21. On the left (north) side (he places) the spade, for there is its place of rest ; on the right (right) side the imperial throne, for there is its place of rest ; on the left side the black antelope-skin, for there is its place of rest ; on all sides (save the front side) the fans, for, the fans being the vital airs, he thereby bestows vital airs on it ; there are three of them, for there are three vital airs, the out- (and in-) breathing, the up-breathing, and the through-breathing : it is these he thus bestows on him. 22. He then puts the cords and halter on the supporting-tray, and places (the latter) behind (the 1 The author evidently understands the text more in accordance with Mahldhara's interpretation which makes ' anyavratasya ' to refer to the Supreme Spirit (paramatma) whose law, or ways, are different from men's, and construes it with ' sa^ima ' (we serve, are devoted, to that righteous one). The preceding part of the half- verse he would thus take independently of this : — ' Away hatred ! away guile ! ' * Viz. consisting of bone, skin, and hair. K k 2 500 SATAPATHA-BRAHMAtfA. aavel) with its point towards the east : a belly- he thus gives to it. On the two sides thereof the two milking-bowls (pinvana) : two testicles he thereby gives to it, for by means of his testicles the male overflows (pinv). Behind (them he places) the post and peg : whereby he gives two thighs to it ; behind (them) the two Rauhifta- plates, whereby he gives two "knees to it ; and as to their being single plates, it is because these knees consist, as it were, of single plates (bones). Behind (them) the two poking-sticks (dhr/sh/i), whereby he gives two feet to it, for with the feet one strikes out boldly (dhWsh/am). On the left side the two mounds 1 used in the performance, for there is their place of rest ; on the right side the Mar^aliya 2, for there is its place of rest. 23. He then pours milk into that (chief pot), with (Va£\ S. XXXVIII, 21), 'This, O Gharma, is the contents of thy bowels,' — the contents of the bowels being food, it is food he thus puts into it; — 'Grow thou, and fill out thereby !'- in this there is nothing hidden, so to speak; — ' and may we ourselves grow, and fill out!' — it is a blessing he thereby invokes. 24. Let him not pour in all (the milk), lest the food should turn away from the Sacrificer. — He leaves over half of it or more ; and on that same afternoon he pours it to the fast-milk, and hands it to the Sacrificer : thereby he bestows food upon 1 That is, the sand used for them, and brought thither in vessels. 2 That is, the sand of the 'mound of remains ' (uXX7nsh/akhara), see p. 489, note 3. XIV K\XI>\, 3 ADIIVAYA, I BKAI I.M ANA, 28. 5OI the Sacrificer, and thus, indeed, food does not turn away from the Sacrificer. 25. He then sprinkles it (the Pravargya apparatus) with water : water being a means of appeasement, he thus appeases it ; he sprinkles it all over : all over he thus appeases it ; three times he sprinkles, for threefold is the sacrifice. 26. He then says (to the Prastot^z), ' Sing the Varshahara Saman !'■— the fallow stallion1 (vr/sha hari//) doubtless is he who shines yonder, and the Pravargya also is that (sun) : it is thus him he thereby pleases, and therefore he says, ' Sing the Varshahara Saman ! ' 27. They then cleanse themselves at the pit. With (Va- S. XXXVIII, 23), 'May the waters and plants be friendly unto us,' he takes water in his joined hands ; for water is a thunder- bolt : he thus makes a covenant with the thunder- bolt; — -and with, ' May they be unfriendly unto him who hateth us, and whom we hate!' let him sprinkle it in whatever direction he who is hateful to him may be, and he thereby over- throws him. 28. He (the Sacrificer) then steps out towards the north-east, with (Va^. S. XXXVIII, 24), 'From out of the gloom have we risen,' — gloom is 1 Or, bull.— The Vag. S. (XXXVIII, 22) here inserts the verse ivYg-v. IX, 2, 6, to be used during the sprinkling, — ' The fallow- stallion hath whinnied — or, the fallow bull hath roared — the mighty one, beautiful as Mitra, the water-holding vessel hath shone like unto the sun.' The italicised words, evidently added to suit the Maha- vtra vessel, are wanting in the Rik. 2 Katy. XXVI, 7, 36 (doubtless in accordance with anothei ^akha) also prescribes here the Ish/ahotriya Saman. 502 SATAPATHA-BRAIIMAA'A. evil : it is gloom, evil, he thus drives away ; — 'beholding- the higher light,' — this (terrestrial) world is higher than the water : it is on this world he thus establishes himself; — 'God Surya, with the gods, the highest light,' — Surya, the highest light, is the heavenly world : it is in the heavenly- world he thus finally establishes himself. He walks along without looking back, and puts a log of wood on the Ahavaniya1, with (Va^. S. XXXVIII, 25), 'A kindler thou art, fire thou art: lay thou fire into me ! ' it is a blessing he thereby invokes. 29. And at a continued pressing of Soma they also perform the Gharma of curds and whey (Dadhi-gharma), — for Soma is the sacrifice, and the Pravargya is its head : he thus restores to the sacrifice its head, — at the midday-pressing, for that — to wit, the midday-pressing — is Indra's special pressing : he thus pleases him in his own share ; — when the Madhyandina-pavamana has been chanted, for the Madhyandina-pavamana is the breath : it is breath he thereby lays into him ; — with the Agni- hotra-ladle, for the Agnihotra is the mouth of sacri- fices : he thus puts a mouth in the head. 30. On its being brought, he says, ' Hotar, speak what thou hast to speak!' for the Hot/V speaks on this occasion. Then, stepping up, he says, ' Cooked is the offering-food ; ' for cooked, indeed, it is. Having stepped across (behind the Aha- vaniya), and called for the 6Vausha/, he says, 'Pronounce the offering-formula!' and offers on the Vasha/ being uttered. When the Vasha/ is 1 The Sacrificer's wife (according to another jakha) also silently puts one on the Garhapatya fire. XIV K\.\D.\, 3 ADHYAYA, I BRAIIMAtfA, 34. 503 repeated, he brings the draught, and hands it to the Sacrificer. 31. Having solicited an invitation1 (and received an answer from the priests), he drinks of it, with (Va£\ S. XXXVIII, 27), 'May there be in me that great energy,' — a great energy, indeed, is he who shines yonder; — 'in me the fitness, in me the intelligence,' — fitness and intelligence he thus secures to himself; — 'the Gharma of triple fires shine th,' — for this Gharma of triple fires indeed shines; — 'together with the shining light,' — for together with the shining light (the sun) it indeed is; — 'together with the fire, the Brahman,' — for together with the fire, the Brah- man, it indeed is; — (Va^. S. XXXVIII, 28), 'The seed of the milk hath been brought,' — for this is indeed the seed of the milk that has been brought; — 'may we obtain the milking thereof year after year!' — it is a blessing he thereby invokes. They then cleanse themselves at the pit : the significance of this is the same as before. 32. Now, then, as to the sacrificial gifts. The gold plate he gives to the Brahman ; for the Brah- man is seated, and gold is settled 2 glory : therefore he gives the gold plate to the Brahman. 33. And that cow which yielded the Gharma- milk he gives to the Adhvaryu; for scorched, as it were, is the Gharma, and the Adhvaryu comes forth (from the sacrificial ground) like something scorched 3 : therefore he gives it to the Adhvaryu. 34. And that cow which yielded the Sacrificer's 1 See p. 489, note 2. 2 Lit., lying, i. e. not standing or moving. 8 Cf. XI, 2, 7, 32. 504 DATAPATH A-BRAHMAAA. fast-milk he gives to the Hotri; for the Hotri is the sacrifice, and the Sacrificer also is the sacrifice : therefore he gives it to the Hot/'/. 35. And that cow which yielded the fast-milk for the (Sacrificer's) wife he gives to the chanters, for it is they, the Udgatr/s, that do, as it were, the wife's work on this occasion : therefore he gives it to the chanters. 36. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light : the observance thereof is the same as at the creation '. Second Braiimaaa. Expiatory Ceremonies. 1. Now this — to wit, the sacrifice — is the self of all beings, and of all gods : after its successful consummation the Sacrificer prospers in offspring (or, people) and cattle ; but he whose Gharma (pot) is shattered is deprived of his offspring and cattle. In that case there is an expiation. 2. 1 le offers an oblation of a full (spoon of ghee) ; for the full means everything: with everything he thus heals whatever has been unsuccessful in the sacrifice. 3. [He offers, with Va^. S. XXXIX, 1,] ' Hail to the vital airs with their over-lord!' — the over-lord of the vital airs, doubtless, is the mind (soul), for in the mind all the vital airs are established : it is thus by means of the mind that he thereby heals whatever has been unsuccessful in the sacrifice. 1 See p. 458, note 1. XTV KA.VDA, 3 ADHYAYA, 2 r.RAHMA.VA. 12. 505 4. 'To the Earth hail!' — the earth, doubtless, is a place of abode for all the gods : it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 5. 'To Agni hail!' — Agni, doubtless, is the self of all the gods : it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 6. 'To the Air hail!' — the air, doubtless, is a place of abode for all the gods : it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 7. 'To Vayu hail!' — Yayu (the wind), doubt- less, is the self of all the gods : it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 8. 'To the Sky hail!' — the sky, doubtless, is a place of abode for all the gods : it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 9. 'To Surya hail!' — Surya (the sun), doubt- less, is the self of all the gods : it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 10. \y$g. S. XXXIX. 2,] 'To the Regions hail ! ' — the regions, doubtless, are a place of abode for all the gods : it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 11. 'To A^andra hail!' — A'andra (the moon), doubtless, is the self of all the gods : it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice. 12. 'To the Nakshatras hail!' — the Nak- 506 .£abila ob- lation to Mitra-Varuwa, 122; spreads the sacrifice, 1 4 2 ; his fee at Sautrama«i three garments ; the Ajvins the Adhvaryus of the gods, IV, 23; sings the Samans over the completed altar, 181 ; in drawing the Soma- cup he takes Pra#apati's vital fluid, 282 ; must pronounce his Ya^us indistinctly, 340 ; is sum- mer whence he is as if scorched, V, 45 ; how he is to step past the vedi when calling or having called for the jrausha/, 57- 8 ; initiated by Pratiprasthat/v for sattra, as the mind, 136; they drink the Ajvina cup of Sautrama«', the Ajvins being the Adhvaryus of the gods, 245 : is scorched, as it were, 503. Aditi, by sixteen syllables gains the shew/aja-stoma, 1 1 1, 40; iaru to, 60 ; is this earth, 60, 378 ; V, 6, 181,293; the wife of theg, ljana, Kumara), 159, 160; is all bright (£itra) things, 161, 369 ; his forms coveted by Pragapati, 161; he-goat slain for him, 162; home prepared for him by slaying animals (and preparing food), 165; five Agnis (layers). 165; is this earth, 169; is the (ten) regions, 183; is Savitr/', 191: Virig-, 196; Agni the cattle, went away from the gods, and is searched for, 196 seq.; is cattle (animals), 197; is threefold, 197 ; enters seed, 198 ; regent of earth, 204, 286 ; Agni, Vayu, and Aditya are all the light, 2 10; (the fire) belongs to Indra and Agni, 212, 253 ; is Aditya, 216; the child of the two worlds, 224; the sea- born child of the waters, 226; a conqueror, overpowering in battle, 259; burns up the evil (enemiesj of the gods, 259; is the brahman and ksbatra, 260; born from Dyaus, 272; nourished by day (dawn) and night, 273 ; shining moves be- tween heaven and earth, 273 ; is sap and substance in this world, 5U SATArATIIA-r.RAlIMA.VA. 27S: golden-handed (?), 283; distributed in many ways, 284; overthrows PQru, the Asura, in battle, 2(j2 ; his splendour in the heavens is Aditya, 304 ; that on earth this fire, 304 ; that in the air the wind, 304 ; Agni Purishya, the son of the earth, 311; Agni the mouth of the gods, 312; his glory (jravas) and vigour is the smoke which announces him in yonder world, 349 ; son of heaven and earth, 350; leading forward of Agni, 356 seq. ; went away from the gods anil entered the water, 360; Agni fount! by a white horse (Pragapati) on a lotus- leaf, 360 ; Agni scorches him, 360 ; Agni the repeller of all evil, 360 ; taken up by Agni£it into his own self, 362; is the rakshas-killing light, 372 ; takes away Pragapati's fiery spirit (tegas) to the south, 374; be- les Pragapati's right arm, 374 ; Agni Vauvanara, Aditya, creeps as a tortoise over the three worlds, 392 ; Agni yavi- shtba., 413; — is Pragapati, IV, introd. xvii seq.; the divine Sacrificer, and priest of the sacrifice, xix ; the child of the universe, xx ; Agni, Aditya, and Vayu his three forms, xx ; Agni the altar, a bird carrying the sacrifice to heaven, xxi ; is attended to in front (of the altar), 3; is the existent (bhuva), 4 ; through Agni everything exists, 4; becomes the breath, l ; from fire breath fashioned, 4 ; Agni Vaijvanara is the year, 33; connected with priesthood and trivr/t-stoma, 67 ; is Yirfwj, regions and vital airs, 70 ; is the Brahman (deity),85; Agni, Vayu, and Aditya move hitherwards and thitherwards, 90; connected with \ 1 us, triv/;'t, fufya-jastra, rathantara, 100; protector of the east, 10 1, (105); his rays like those of the sun, 105; lias distinction (jri) bestowed upon him by the gods, 113; lord of the good, 123 ; his paths lead to the gods, 123 ; his path becomes black, when fanned by the wind, 1. 1 1, 142 ; in his immortal form is Rudra, 156; Agni, Vayu, and Aditya are the hearts of the gods, 162 ; nothing greater than Agni, the tire-altar, 163; the Rudras invoked in the Sataru- driyaareAgnis,i67; the fire-altar isspeech,i7 3; istbeheadof Agni- Pragapatijthe altar and universe, J78, 179; is offspring and the lord of offspring, 181 ; injures by his heat, fire, and flame (haras, jo/'is, ar£is), 182; in men, water, plants, trees, 183,184; Agni, Va y u , and Aditya are the Pravargya (vessels), 187; leading forward of Agni, 188 seq. ; regaling him with food (sixteen 1. idlings of ghee), 189; Agni isVuvakarman, 189, 190; is the eye of gods and men, 200 ; created as the hun- dred-headed Rudra, 201 ;isthou- sand eyed, 201 ; is a well-winged bird, 201 ; seated on the back of the earth he fills the air with his shine, props the sky with his light, and upholds the quarters by his lustre, 202 ; the fire-altar his seat, 202 ; oblation to (Agni) Vijvakarman, 204; taken by Pragapati to his bosom as his own son, 206 ; Agni, the fire- altar, is the Purusha, made up of seven purushas, the fire being his head, 206, 207; Agni the man (nara) of the earth as (part of) the All (vijva), 208 ; is speech, 208 ; Agni'^ universal sovereignty, 228; Agni as Gan- dharva, with the plants as Ap- saras his mates, 231; lord of the world and lord of creatures whose dwellings are on high and lure below, and who is both brahman and kshatra, 234, 235; Agni, when completed and con- Mi rated, becomes a deity, Varuna, 238 ; Agni, the fire- altar, is a heavenly bird, 250 ; one potent drop (indu), the faithful eagle, thegolden-winged l>ird, 251 ; Agni Vauvakarmawa, 268 ; name to be given to the fire on the altar, 269 ; the INDEX TO PARTS TIT, IV, AND V. 515 chiefest of the fires of the five races of men. 269 ; Agni Vai- jvanara, verses to, 276 ; Agni tlie gods' pr.b/.i, 295; is all objects of desire, 313; the nature of Agni as the vital airs, 33 t— 3 ; Agni and Indra created as brahman and kshatra, 312; they joined each other as the gold man and the gold plate, 342 ; they are the light and immortal life, 343; they are the fire-altar. Agni what is baked by tire (bricks) and India the purisha, 343 ; Agni and Indra are the Vuve Deva7\ and the three are brahman, kshatra, and viz, 344 ; is Prag-apati, 345 ; Agni (-Pnuj-apati), on ascend- ing, is Aditya, 349 ; the vital breath, 349 ; Agni considered as Vayu or as Aditya. or as the year, 363; as speech, 364; as Death, 365 ; the direction in which Agni (the fire-altar) is to look. 390 seq. ; (Agni) Vai- jvinara, views regarding his nature, 393 seq.; is the Purusha, 398 ; triad — Agni, Aditya. Prana — are the eater, the Arka, the Uktha. the Purusha, 398, 399; — Agni Datri, eight-kapalaeake at New moon, V, 8 ; Agni Pathikr/'t, expiatory eight- kapala cake at New moon, 10 ; ditto at Agnihotra, 191 ; at Ajvamedha, 350; Agni Vaijva- nara, ditto twelve-kapala one, 1 1 : Agni created out of Pra^a- pati with a life of a thousand years, 15 ; Agni and Soma become eater and food, 16; Agni ere. .ted by the Brahman and placed on earth, 27 ; takes Sri's food and receives (mitra- vinda) oblation (eight - kapala cake), 62-65 : Agni (fire) one of the six doors to the Brahman, 66 ; Agni the teacher of the brahmaXarin, 86 ; evolved from the earth, and from him the i?/g-veda. 102; to Agni offering is made in Aditya at Agnihotra, 1 1 2 seq. ; Agni's breath taken by the sun, whence fire has to be fanned, 130; triad — Agni, Ar- kya, Mahad uktham, 172: Agni, Vayu, and Adityaarc light, miidit, glory (fame), 173; Agni YiviXi. expiatory eight-kapala cake at Agnihotra, 192 ; Agni Sawvarga, ditto cake, 193; Agni Apsumat, ditto, 193 ; Agni SuXi ditto, [94 ; the first of the ten deities ('all the gods') receiving oblations of drops, 280 ; Agni the dark- necked, 316 ; Agni sacrificed as animal victim, 319 ; Agni as the chamberlain of king Marutta, 397 ; oblation to Agni Ayush- mat, 439; is the good abode, 457 ; is the self of all the gods (and regent of the earth), 505. Agnidh, ox his fee at Darapeya, III. 119; gold for pawXabila oblation, 121 ; bullock for Sautramani, 142 ;— sprinkles fire-altar with water to appease it, IV, 169 ; is Agni, 169 ; follows the fire with the single sword (-line), 192. Agnidhra ( = Agnidh), same as Agni, III, 122; is the spring season. V. 44 ; is under the Brahman, 137. Agnidhra, n. (fire-shed), is the air, 1 Y. 196 ; associated with Trish- mbh, V, 495 ; between it and £atvala is the gate of sacrifice, . 497; Agnidhriya, III, 97; taken out of Garhapatya, 265 ; is the wind in the air, 315,317; the through- breathing, 317; prepared first of dhishwya hearths, IV, 242; at AgniX-ayana built of eight bricks, 243. Agnihotra, both oblations offered with the same formula, IV, 297 ; the offerer of the Agni- hotra, in the other world, cats food in the morning and even- ing, 299, 325 ; to be offered by the Saerificer himself on new and full moon, V, 21 ; the four oblations are what, in the Ajvamedha, are those to the horse's feet, 34, 35 ; esoteric theories on Agnihotra, 46 seq. ; how performed when staying abroad, 47; six couples in Agnihotra, 48; disputation about Agnihotra, 79 seq., 112 seq. ; speculations on the effect 1 2 5i6 5AT,\PATIIA-r,RATIMAATA. of the two oblations, 114; ex- piations of mishaps, 178 seq. ; Agnihotra a long sattra ter- minating with death or old age, 17S ; Agnihotra cow and calf arc speech and mind, 46; the sky and wind, 182; Agnihotra cow is Aditi, the earth, 181 ; Agnihotra is conducive to heaven, 190; directions in case of Agnihotrin dying whilst from home, 197 seq.; is the mouth of sacrifices, 502. AgniXayana, III, introd. xxvi, xxvii, 143 seq.; is a uni- form (comprehensive) cere- mony, seq.; 343; IV, introd. xiii includes all sacrificial rites, IV, 266; shown in detail, 296 seq. ; not to be performed for another, 279. Agniiit, is born in the other world as one made of gold, IV, 295 ; must not eat of the flesh of any bird (say some), 296; he becomes of Agni's form and all food be- longs to him, 296 ; he becomes the deity Agni, and hence im- mortal, 296 ; in the other world eats food every hundred years or not at all, 299. Agni/itya, a supernumerary (special) rite, III, 246. agnikshetra, preparation of (plough- ing, &c), III, 325 seq. agnimaruta-jastra, connected with Er/haspati, the Vijve Dcv'i/>, the upper region, &c, IV, 103 ; on second day of Ajvamedha, V, -,82. Ign iui ir ut a-stotra ( = yagnayagfii ya), IV, 252 n. Agni-namani (parthanii, III, 82. Agninetr.'t/> |dev.V/i, seated in c.i 1, III, 148. Agni-Pfishan, eleven-kapala cake to, HI 55- Agnirahasya, IV, 281 seq. Agnisava, IV, 298. Agnishomtya, animal offering, IV, 245 ; is without Samish/aya^-us, 260 ; twenty-one at Ajvamedha, 372, 375 ; eleven at Purusha- medha, 404. Agnish/oma, III, introd. xii seq.; victim of, 1 1 ; the stomas used, 127; three different modes of its performance, IV, 287 ; V, 140; the stotras and jastras of Gyotishtoma Agnish/oma form a bird, hence equal to Mahavrata- saman and Mahad uktham, IV, 287, 289 ; a hundred and six or a hundred and twelve in the year's session, V, 147. Agnish/oma-saman, III, introd. xiii seq., 12 ; IV, 252 ; on first day of Ajvamedha, V, 376. Agnish/ut Agnish/oma, V, 418. Agni-Soma, eleven-kapala cake to, III, 45, 56, 69 ; animal offering to, 68 ; cake at Full moon, V, 6. Agni-Vish»u, eleven-kapala cake to, III, 44, 54 ; ditto at diksha of AgniX'ayana, 247. agniyotj-ana (yoking of fire-altar), IV, 249 seq. Agnyadhana, not to be performed under special nakshat ras ; but at new moon (ol VaLrakha or other), V, 1, 2. agrayawa-graha, III, 6 ; produced from nidhanavat-sunan, and from it the trinava and trayas- tv'wucL, IV, i r. agraya;K'sh/i, offering of first-fruits, instituted by the gods, III, 46. agur, formulas, V, 32, 157. figurtin,, V, 32 ; 3311. fufyabhaga, at animal sacrifice, V, 124. agya-jastra, connected with Agni, the Vasus, the east, trivrft, and rathantara, IV, 100. Ahavaniya ; (jaltdvarya) set up on cart, III, 104 ; head of sacrifice, 233 ; (in ukhl) sacrificcr's divine body, 262 ; if it goes out, is again taken out of (iarhapatya, 265 ; is the sun (or heavenly Agni), 309 ; its hearth is the sky, its fire the sun and moon, 315 ; is the world of the gods, 344; the sky, IV, 196; V, 178 ; or fire-altar, is the Sacrificer's divine body, IV, 226 ; place for, 307 ; atonement for Ahavaniya going out, lest the eldest son die, V, 82 ; ditto for Agnihotra fire going out, 187 seq.; is the (immortal) womb of the gods, 271. INDEX TO PARTS III, IV. AND V. 517 ahina, III, introd, xix, xx. iti, oblation, etymology, V, 27. Aibhavata. See Pratidaiva. ai^a-siman, produced from theanush- fubh, and from it the manthin (graha), [V, 10; how chanted, ib. Aikshvaka. See Purukutsa. Aindraviyava-graha, III, 6. air (antariksha , its onion with Vayu, III. 148 : connected with Indra- gni, Vijvakarman, and Vayu, 188; heals what is injured and torn in the earth, 221 : air- world fashioned by Rudras by means of trish/ubh, 234; the home of the waters, 416; -up- ported by the sun, IV, 28 ; is of trish/ubh nature, 57 ; is the expanse (varivas), 88 ; is the lower abode, 203 ; three obla- tions of air (or wind, vata) on chariot, thereby yoking it, 235 ; air, space, invisible, V, 17; steadied by birds and sun-motes (? sunbeams), 126; connected with Sarasvati, 241 ; is a place of abode for all the gods, 505. airs, vital. See prana. Aishavira, a lam ly of priests, V, 45. Avbbbavaka, cart laden with barley and yoked with ox his fee at Dajapeya, III, 119; is under Hot/-/'. V, 137. akshara, III, 158; part of speech, 203 ; (the imperishable) is the one brick constituting Agni, the great Brahman into which all beings pass, IV, 343. aksharapahkti metre, is the hea- venly world. IV, 88. akshavapa 1 keeper of dice) one of king's ratnani, III, 63, 107. akshavapana, 111,64. Aktakshya, III, 153. all-herb seed, sown on site of burial ground. V. 432. alms, begging of, by BrahmaXarin, V, 49. 50. altar. See fire-altar. amavasya. the night of the sun and moon's staying together; new moon, V. 9. amba, ambika, ambalika, V, 321. amrita, the nectar of immortality. See immortality. amr/'tavaka, a certain bird, (keeps most apart of birds), produces the kshiprajyena (quick eagle), V, 370. A>;/ja, partha-oblation to, III, 82. a///.(u-graha, drawing of, III, 5: is Pragapati, the body of the sacri- fice, the mind, the out-breath- ing, the eye, V, 105, 106. anaddha-purusha 1 sham-man), III, 197, 206; looked at, 227. a/Tg-ali, joining of hands, a sign of reverence, IV, 165. Angiras, is the breath, III, 254; Ahgiras and Adityas contending for getting first to heaven, Y, 152 ; the Veda of the Apsa- ras, 366 ; with Yama and the Fathers receive offering of Gharma, 481. anika, III, 58. anikavat, III, 58. animal, domestic, seven kinds of, possessed by Maruts, III, 40: five sacrificial, 162; delight near fire, 164 ; are Agni, 197 ; horse, ass, and he-goat, search for Agni, 198,204-206; consists of body and vital air, 293 ; born with bones, though not intro- duced with bones into womb, 254 : mounted on its middlcbody from left side, 361 ; having re- ceived the foetus standing, gives birth whilst lying down, 363; left side of well-tilled animal more raised than right, 400 ; do not diminish, being established in the womb, 401 ; are the vital airs, 402 ; the ki///purusha, gaura ara//ya, gavaya, ushfra, jarabha unfit for sacrifice and not to be eaten by Brahmawa, 412; of animals the head born first, IV. 40 ; biggest about the middle, 40, 50; the right side the stronger, 40 ; there are animals in the air, 46: are food, 46; four-footed (live 1 in the air, 50 ; four kinds of four-footed do- 11 1 -tic animals, 56 ; four-footed, connected with Yasus and Ru- dras, freed from death through theX-aturviwja-stoma, 68 ; tame, ruled over by B/-/'haspati, 74 : one-hoofed, ruled over by Va- ru«a, 75; small, ruled over by 5i8 SATArATIIA-BRAIIMAA'A. Pushan, 75 ; wild, ruled over by Vayu, 75: threefold (father, mother, child ; or embryo, am- nion, chorion), no; seven do- mestic animals, 211, 277 ; seven wild ones, 277 ; five (sacrificial) — man, horse, bull, ram, he-goat, 299; by these Pra^apati could not attain heaven, 300 ; Prag-a- pati the one proper sacrificial animal, 304 ; sacrificial animal is Pra^apati, and represents all deities, 404 ; draught animal pulls with all four limbs, V, 78 ; walks on two feet at a time, 78 ; one-hoofed originates from In- dra's ear, 275; are sixteenfold, 252 ; tame and wild ones bound at Ajvamedha, 306 ; if so, gain earth and heaven respectively, 306 ; the wild ones set free, 307. animal-brick (cattle-brick), 111,155, 166, 187. animal sacrifice (pambandha), III, introd. xii; to Vayu and Pra pati, 171 seq. ; chief oblations of, 175; consists of omentum, animal cake and chief oblation-,, 1 80 ; a. s. of Soma-day (savaniya pann. IV, 260; the performer of it eats food every six months in the other world, 299; eso- teric remarks on, V, 118 seq.; is a ransoming of one's own self, 118; should be performed at least once a year, 119; either of the haviryagwa, or the Soma- sacrifice order, 119; is a great Soma-sacrifice,not an ish/i, 120; with or wit hout Soma, 1 j 2, i 23 ; Katurrnasyaanimalsacrifice,402. animal victim, live, III, 156; their head-, 164 ; heads placf d in fire-pan in fust layer, 400; ropes of unequal length, 166 ; now only two slaughtered, 17 • : by male victims tin Sacrificer ransoms himself, V, 119;— to whom does 1: belong?! Pragapati, Sfirya, Indra-Agni), 127, 128. anirukta, III, no, 179; V, 506. ahklhka (metre), is water, IV, 89. inna-homa, III, 57 ; V, 295, 377. it, of Sacrificer, at Rag-a- sQya ion tiger skin), III, 80; at AgniXayana (on black ante- lope skin), IV, 226 ; (on skin of he-goat), 227 ; by Soma ami the nectar of immortality, 251 ; with fat gravy at Sautramawi (on black antelope skin), V, 250 seq., 252. ant (vamri and upadika), gnaw Vish- wu's bowstring, obtain the taste of food, and find water where they dig, V, 442 ; are the first- born of the world (?) 450 ; ant-hill, III, 206; is this earth, 207 ; used for the clay of Pra- vargya vessels, V, 450. antariksha (air), etvmology, III, 318 ; IV, 50. Antarvat, a Gandharva, V, 30. antaryama-graha, III, 6; produced from svara-saman, and irom it the pa££adaja-stoma, IV, 7. antelope skin, black, sign of initia- tion, III, 186; is the sacrifice, 215,266; IV, 226; V, 249, 447; its hair the metres, III, 255, 266; V, 249, 448 ; is' the earth, III, 216; the seat of the good work, 219; therein gold plate sewn, 266 ; anointing of Sacri- ficer on, IV, 226 ; used in burn- ing dead body, V, 200, 203 ; for consecration at Sautramarci, 2 4 9. anumantrana, V, 40, 42, 483, 481. Anumati, eight-kapala cake to, III, 42 ; is this earth, 44 ; a garment the fee, 44; pap to her, (the extreme end of) one of the four regions, IV, 264. AnumloX'anti, the Apsaras, is an in- termediate quarter (?N. W.), or the night, IV, 107. anupraisha, V, 244. anujasana, pre cepts I Pthe Vedangas), to be studied, V, 98. Anushmbh, connected with north, autumn, vairaga, ekavi»wa- stoma, III, 91; produced from the autumn, and from it the aMa-siman, IV, 10 ; in the form of it four-year-old kine pro- duced, 39 ; is the northern re- gion, 45 ; is speech, 89, 144, 277; of thirty-two syllables, 206 ; is the voice (of Pragapat i 1, 327,328; what takes place after the three savanas is of Anush/ubh nature, V, 106; the horse is of INDEX TO TARTS TIT, IV, AND V. 519 Anush/ubfa nature, 304 ; Anush- /ubh related to the north, 304. anuvakyi, is in the GSyatri metre, V,a6. anuya;'a, eleven. Ill, 1S3 ; are thun- der belt , hail, and 1 heavenly I fire- brand, V, 4.', 43. Anvadhyas, the guardians of one of the lour regions, V, -,59. anvaharya. mess of rice, the dakshiwa at Darjapuraamasa, V, 7 ; ety- mology, 23. Anvaharya-pa/tana fire, atonement tor its going out lest his cattle die, V, 83; is the air, 178; blood milked by Agnihotra cow- to be boiled on enclosed Anva- harya, 183. anvakhyana, old tale, regarding bat- tles between gods and Asuras, not true. V, 14. anvarambha>nyesh/i, III, 42 n. ; of \,-nyadhana at preceding lull- moon, V, 2, Anyata/jplaksha, a lake in Kurukshe- tra, visited by swan-maidens, V. 70. apa/\ etymology, III. 146. apamarga (achyranthes aspera), thereby the gods wiped away the Rakshas, Ill, 52; of a backward effect, 54 ; used for cleansing one's self after a burial. Y. 4 -,7. apamarga-homa, 111, 52. apiina, downward air, becomes the' upward air, IV, 16. apana-bh/v't, the eye-sustainer, IV. 15- apasya bricks, III, 388 ; laying down of them in first layer, 413 seq. ; are waters, 413; IV, 2; of second layer, 23, 34 seq.; are rain, 34. apendra, III, 130. apradakshiwam (apasalavh, V, 323. 467. apratiratha, is Indra, IV, 192 ; hymn muttered by Brahman, as the fire is led forward, 192. apri verses, twelve, III, 169, 173: for sautrama//], V, 244. Apsaras, — from Pra^apati couples issue in the form of Gandhar- vas and Apsaras, IV, 229 ; Gan- dharvas and Apsaras made offer- ing to in rash/rabhr/t oblations, 230 seq.; Gandharvas and Ap- saras affect sweet scent (gandba) and beauteous form (nipa= apsas), 230; and worship the divine Purusha under these forms, 373 ; changed into swans, V, 70: Soma Vaishnava their king, the Angiras their Veda, 366. apti, (twelve) formulas and oblations, . Ill 29. Aptoryama, III, introd. xiii, xix- xxiii : V, 410; Atiratra, 397. Apyas, the guardians of one of the four regions, V, 359. arawi, two, V, 74. arawye^nu^ya, the odd cake to Ma- ruts, I \r, 210; (extended . \. 336; is speech, IV, 210; the seven rivers flowing westwards, 212; belongs to Pra^apati, 212. Arbhava-pavamana, of Va^g-apeya, 111,9. Arbuda Kadraveya, king of snakes, V, 367. ardhendra oblations o! ghee, to India coupled successively with one other deity (Agni and Indra, &c), forming part of the Vasor dhara, IV, 216. Ar^na, mystic name of Indra, 1 1 1. 99. arikupa (metre) is the water. 1\', 88. Arish/anemi, the chieftain (grfunawi) of the sacrifice (or the north 1. is the second autumn month, IV, 107. arka, flame, the four. I\ . 334 seq.; is the fire on the fire-altar. 342 ; the fire-altar (Agni-Pra^apati), 346, 348; is Aditya; the vital air, 349; the Arka is Agni. Aditya, Prana, the Purusha, 398, 399; the Arka-nature of the Arkya, 402 ; is the waters, 402 ; Arka and Ajvamedha, be- come Death, 404. arka (calotropis gigantea), is food, IV, 157 ; leaf used for offering to Rudra with, 157; thi into the pit (£atvala), 166; the arka sprang from Rudra's place of rest, 158 ; is inauspicious and hence must not be trodden upon, 166; arka flowers, leaves, &c, 334 seq. 520 DATAPATH A-HRAI I MA2VA. arka i ? hymns of praise), food for the gods, V, 232. arkcuvamedhasa/ntati, oblations, IV, 239. ariis, — haras, so^is, ar^is (heat, fire, flame), of Agni, IV, 382. arkshyat, V, 155 n. Arkya, is the fire (Agni-Pra^apati) and the food thereof, IV, 342 seq. ; the Arka-nature of tlie Arkya. 402; triad— Agni, Ar- kya, Mahad uktham, V, 172. arm, exerts strength, III, 200; strok- ing arms of king, 88 ; is fifteen- fold, IV, 79; food is eaten therewith, 306 ; arms and legs consist of twenty-five parts each, 325; parts of arm, V, 75, 77; the different parts, 162. arm-pit, from it water springs,IV,i 69. arrow, three, III, 88; arrow's range = Prapapati's width, 17; = Pra^ipati's height, 25: arrow's width, 236; arrow is strength, 236. arsheyam (ancestry), III, 190. artava (.'seasonal period), the ruler of seasons, IV, 74. Aruwa Aupavcji, (Gautama), a teacher, IV, 393, 394. Aru«eya. See Svetaketu. Aruwi, betwitches Bhadrasena Ag%- tajatrava, III, 140; his view on DanrapGrnamasa, V, 37 ; on Agnihotra expiation, 182; cf. Uddalaka. arvan, horse, carries the Asuras, IV, 401. Arya, and Sfidra, ruled by day and night, IV, 74; iSfldra woman thi \ry.i" - mistress, V, 326. Aryam in, his path above upperregion, III, 59, 122; partha-oblation to, 83. Asamaratha, Aditya's chieftain (gra- ma;/! 1, is the second 1 ainy month, [V, 106. ndi. Sec throne-seat. Asandfvat, a city, V, 596. Ajani, a form and name of Agni, is the lightning, III, 160. asapatna, bricks, of fifth layer, IV, 83 seq. (i -h/aka), the earth, III, J54, 3^7; IV, 95; conn, with Savit/-/,III, 190; made by Sacri- ficed wife, 190 ; forming of, by the mahishi, 238 ; is speech, 239, 387; IV, 95 ; etymology, III, 387 ; is the vital airs, 388 ; lay- ing clown of, 388, 389; is the mahishi, 391 ; IV, 2. ashes, the foul part (papman) of food eaten by Agni, III, 261 ; thrown out in the evening and morn- ing, 261 ; taken to the water, 293 ; some of it brought back .and put in the pan, 294, 295. ash/adaja-stoma, is speed, and the year, IV, 63. aslua/'atvariwja-stoma, the revolving sphere, the year, IV, 66 ; the last of the even stomas, 218. ash/ami, eighth day after full moon, sacred to Prag&pati, III, 180; is a joint of the year, 180. Asita Dhanva, king of the Asuras, V, 368. Asitamrigas, a branch of the Kajyapa family of priests, win the Soma- drink from the Bhutaviras, IV, 345 »• ajman, etymology, III, 148. asrivayas, a metre, is all food, IV, 52. ass (rasabha) how created, III, 147; substitute for cow and sheep, 197; he-ass doubly impregnates, 197 ; searches for Agni, 204, 205; is addressed. 224; imbued with burning (pain), 225 ; represents Vaijya and i'fidra, 227. Asuras, arrogance and defeat of, III, 1 : repulsed by Indra ami Br/'has- pati in the south, IV, 192; contend with the gods for the ions, 193 ; hold to untruth, and the gods to truth, 257 ; serve the divine Purusha as Maya, 373; carried by horse Arvan, 401 ; created from the downward breathing of Pra^apat i, V, 1 ; ; smitten with evil and darkness, 13, 1 4 ; the tales of their fights with the gods not true, 14; th rough arrogance oiler into their own mouths and come to naught, 22; contend with the gods for Pra^apati, the sacrifio , 105; Asita Dhanva their king, magic art their Veda, 368 ; Asuravidya, 368 n. ; driven from the regions, 423; from the INDEX TO TARTS TTI, IV, AND V. 521 earth, 429 : people of Asura na- ture (the Easterns and others) make their burial-places round, 423 ; and line them with stone, 430. isuta and SUta, \\ 242 n. Ajuri, on truth, V, 447. ajva, etymology, III, 146: V, 328. Ajvamedha, 1 1 1, introd. xxvi ; a su- pernumerary (special) rite, 246; is the Mm. IV, 239, 404 ; how produced, 403 ; Arka and Ajva- medha become Death, 404 ; the DarjapGraamasa the original (normal) Ajvamedha. V, 33; Ajvamedha the moon, 33, 34; performance, 274 seq. ; is the bull among sacrifices, 276 ; wealth ( ? distinction), royal sway, departs from him who performs the Ajvamedha, 285 ; means royal sway, 288 ; Ajva- medha performed by Pra^apati, 289 ; from of old a hero was born to the performer of the Ajvamedha, 295 ; where they perform it, Parian ya rains when- ever they list, and security of possession is assured to the people, 295 ; the Ajvamedha Prajjapati reserves for himself, assigning the other sacrifices to the gods, 295 ; is the king of sacrifices. 298; the victims tied to the stakes, 298 seq.; is the royal office, 303 ; a disused sacrifice, 334 ; belongs to all the deities, 336 ; is a Kshatriya's sacrifice, hence commenced in summer, 347 ; but rather in spring, 347. Ajvapati Kaikeya, a king and theolo- gian, IV, 393. Ajva Samud;-/', V, 302. ajvastomiya, oblations, V, 337, 341. Ajvatarfuvi. See Btu/ila. ajvattha (ficus religiosa), leaves used for salt-bags, III, 33; tree on which the Maruts stayed, 34, 84; branch broken off by itself used lor making a bowl, 67 ; consecration vessel, for a Vaijya to sprinkle with, made thereof, 84 ; originates from Indra's skin, (and honour), V, 215; means honour, 220 ; not to stand near a grave, 427 ; is the abode (of plants?), 433. ajvin i-graha, III, 6. arvina-jastra, 11 1, introd. xviii, xx. A.rvinau, by two syllables gain two- footed men, III, 40; two- kapala cake to. 62 ; are twins, 62 ; reddish-white he-goat their victim at Sautramani, 129 ; cure India from the effects of over- draught of Soma, 132 ; drink Soma with Namuii, 135; two- kapala cake at Sautraman! for healing, 137; lay down the second layer of altar, as physic- ians and Brahmanas, IV, 23, 30; are the Adhvaryus of the Agni- ^itya and the gods, 23 ; took the part of Pra^apati below waist and above feet which is sacred to them, 28 ; became everything here, 30 ; (with the help of Sarasvati) they heal Indra, when his vital energy is taken from him by Namu/i, V, 216, 223 ; the he-goat their guerdon, 216; are the physicians of the gods, 217; he-goat im- molated to them, 217; are the eyesight, and fiery spirit, 217, 218; she-goats sacred to them, 218; bring the Soma (plant) from Namu£i which Sarasvati then distils, 232 ; con- nected with the earth (and the morning-pressing), 241, 247; possess healing-power (bhaisha- jjya), 243; are the Adhvaryus of the gods, 245 ; connected with spring and summer, 247 ; together with Sarasvati they prepare the Sautriimawi to heal Indra, 249 ; Ajvinau, Sarasvati, and Indra are everything here, 253 ; and have a share in the gbarma, 475; two he-goats black (? white) on lower part of the body their victims at Ajvamedha, 300 ; restore Da- dhyawX' Atharvawa's head after becoming his pupils, 444, 445 ; 475- ajvini, regional bricks, IV, 23 seq.; what part of the body they represent, 28. Atharvan, is the breath, III, 217; 522 DATAPATH A-P.UAIIMAJVA. the Atharvans the Veda of the Gandharvas, V, 365. Atharvahgiras, the study of their texts, V, 97. ati, an aquatic bird, V, 70. Ihya-grahaA, III, 6. atLbb&andas, comprises all metres, III, 104; V, 497 ; the covering (including) metre in form of which the lions were produced, IV, 3S ; beyond all metres, 1 10, 385. Atiratra, III, introd. xiii, xvii-xx, xxiii ; confusion of itssamans in session of a hundred Atiratras, V, 92 ; two in the year's session, 1 47 ; Atiratra with all the sto- mas, 330, 333, 395. atirikta-stotra, III, introd. xx, xxii. atithya (guest-offering), ends with the L/a, IV, 259; is the head of the (Soma-) sacrilice, V, 491. Atnara, Atnara. Sec Para. Atyagnishtoma, III, introd. xiii; last day of Atiratra, avivakya, xvii. Audanya (son of Udanya). See Mundibha. Audbhari. See KhaWika. audgrabhawa-oblations, 111,249; a* Ajvamedha, Y, 289 seq. Aupamanyava. See Mahajala. Aupaveji. See Aru»a. Aupavi Ganajruteya, descends to earth from upper region, III, 2, 3. aurana-saman, how chanted, IV, 7. austerities. See tapas. autumn, produced from the ear, and from it the anush/ubh, IV, 10 ; consists of months Isha and -a, 49 ; rainy season and autumn are the air-world and the middle of the year, 49; in autumn creatun 5 are brahmaw- vat (? rich in growth 1, 45. avabhr/tha, III, 185; at the animal sacrifice, V, 121; at Sautramawi, 264. avaka plants, placed below and above tortoise, III, 192 ; means water, 393! IV, 49; below and above the lower r/tavya bricks of third layer, IV, 48; drawn across the altar to appease it, 171 : etymology, 175 ; afford least subsistence, 175 ; sepulchral mound covered therewith, V, 436. avakaja, formulas, V, 469 ; are the vital airs, 469, 492. avatana, 'unstringing' formulas and oblations, IV, 163. avi (ewe), is this earth, III, 156; victim, 156; created from Pra^apati's ear, 402 ; sacred to Varu«a, 411; is the skin of (supplies a covering for) the two-footed and four-footed, 411: fashioned first of forms by Tvash/r/, 411. avid-formulas, III, 89. Avikshita. See Marutta. avis, III, 89. avitta. III. 89. avivakya, III, introd. xvii. axle, demoniacal voice in, III, 291. Ayasthuna, a performer of a sattra, V, 61. Ayavas,— Yavas and Ayavas the former and latter fortnights, connected with creatures gener- ally, and the £atuj£atvari?n.ra- stoma, IV, 69; the lords of creatures, 76. Ayogava. See Marutta. Ayus, is Agni, II I, 323. Ayushtoma, form of Agnish/oma, IV, 287. Bahishpavamana. of Va^apeya, III, 8; of Abhishe£amya, 69; at Ajvamedha, is heaven, V, 305, 306 ; when chanted ' outside,' 305. bahvn'ia, theologians of the Rig- veda, V, 72. Balaki, V, 165. balance, the right edge of the vedi is a balance in which the Sacrificer is weighed, V, 45. Balhika, Pratipiya, a Kauravya king, V, 259. balva^a, grass used for winding round throne-seat, V, 461. bamboo. See reed. barefooted, consecrated king never stands barefooted on earth, III, 129. Barhaduktha, Apri-verses, V, 302. Barhaspatya pap, III, 21, 28, 36, barhis, is the sky, V, 248. I >r% \ X'v-i- "J r INDEX TO PARTS ITT, TV, AND V 523 barley-corn, V, 405. barren, wife possessed with Nirr/ti, III, 65. bath, purificatory. V, 438. beasts, wild (jvapada, tiger, &c), spring from Soma Bowing from lower opening, III, 131. bee, wounds the horse's thigh, V, 330. Belief and L nbclief, as two women with a man (Wrath) between them, V, r 1 1, 112. belly, gets and eats the food, IV. 115; food of all kind meets together there, V, 37. Bhadrasena Agatajatrava, bewitched by Arm::, Ill, 141. Bhaga, partha-oblations to, III, 82. bhagadugha, carver or tax-gatherer, 111,62; one of the ratninai>, 63. Bhallaveya, V, 354, 393; cf. Indra- dyumna. Bharadvaga, rxshi, III, introd. xiv; is the mind, 107; etymology, Bharadvaga, a teacher, IV, 352. Bharata, is Pragapati, III, 292; — Bharata Dau^shanti, son of ■Sakuntala, performed the Ajvamedha, V, 399; seizes the sacrificial horse of the Satvats, 401. Bharatas, the throne of, III, 105; Bharatas. V, 3^9. 401. Bhauvana. See Virvakarman. Bhava, a form and name of Agni, is the rain-cloud (parg-anyaj, III, 160. Bheshaga, (medicine) a work of the Atharva>/ika<6, V, 365 n. Bhimasena, performs Ajvamedha, V, 396.^ Bhr;gu Varuwi, sent out by his father Yarmza to gain knowledge, V, 108 Bhr/'gus, one is to sacrifice along with them, IV, 200; sacrifice was offered by them, 262. bhru/zahatya, V, 341. bhu/.\ bhuva/', svar, — saman on, IV, 145; are the three worlds, 145: the first words spoken by Praga- pati,V, 1 2 ; the five syllables made by Pragapati the five seasons, 13 ; luminous essences evolved from triple science, 103 ; expi- atory oblations to be made therewith, 103, 104 ; are all- expiatory, 180; some perform the sprinkling t>\ the Sacrificer with these at Sautrama//i, 253. bhuta, living being, existing thing (? spirit) — freed from death through trayastrbttja -stoma, connected with J?/bhus and Vijve DevaA, IV, 70; the bhutanam patiA their lord, 73: Pragapati Paramesh//>in their lord, 76,350, 354; daily offer- ings to them. Y. 95. bhutanam pati/j (Pragapati, the year), husband of Ushas, III, 158; IV, 73. Bhutavira, a tamily of priests, I\ . . 345 11- Bhfiti, goddess of prosperity, homage paid to her, III, 324. bhuva/j. See bhu£. bifurcate. See forking. bilva (Aegle Marmelos), V, 374. birds, — how created, III, 148; when born, body produced first, IV, x36, 139 ; flesh not to be eaten by Agni^it (say some), 296 ; contract and expand their wings and tail, 300 seq. ; the little bird which bustles with ' aha- lak,' V, 325; birds the people of Tarkshya Vaipajyata, the Purawa their Veda, 369. bird-like body, is the fire-altar, IV, 285 ; takes Pragapati to heaven, 3co. black, is sickly, IV, 137. blood, oblations of, V, 394. boar, produced from ghee, III, 102: boar and cow friendly together, 103 ; shoes of boar's skin, 102 ; vicious boar (durvaraha) unclean, V, 178 ; earth torn up by boar, used for Pravargya vessels, 451. body, founded on the mind, III, 270 ; linked to food by the (channels of the I vital airs, 270; is kindled by the sun, and hence warm, IV, 135; produced be- fore wings and tail, 136; has thirty limbs, 167, 222 ; is twenty-five-fold, 168, 222 ; if immortal, is boneless, 178 ; the fire-altar.Mahavrata, and Mahad uktham are the Sacrificer's 5^4 SATAPATIIA-BRAIIMAJVA. divine, immortal body, 279 ; consists of couples, 284; con- sists of five mortal parts (hair, skin, flesh, bone, marrow) and five immortal parts (mind, voice, breath, eye, ear), 290; the immortal parts are the vital airs, 292 ; body (fifteenfold, 309; fivefold, 309); consists of 1 01 parts and has as many vital srirs, 325, 326; parts con- stituting Pnuffipati'sibody, 347; of thirty parts, 383, 387 ; body of dead man how to be treated, V, 201 seq. ; body of man is of three parts, 261. bone, — bricks are Agni's bones, IV, 20 ; bono run both lengthwise and crosswise in the body, 135; in wings and tail of birds no transverse bone, 135 ; is one of the mortal parts of the body, 178; bones are the 'jri' (? good- ness, strength) of men, 326 ; are the enclosing-stones, hence 360 of them, 387; V, 169; bones of fat and lean persons are alike, V, 20 ; bones of dead man are collected, 117, 443 n.; brought home, arranged on black antelope skin and burnt, 200; buried, 433; arranged like bird's body, 435. boon, choosing of, III, 105. bow, strung, 111,87; isthe Rag-anya's strength (virya), 89 ; with three arrows given as sacrificial lee, V, 1 1 ; Vishnu's bow and three arrows, 44 2. brahmahatya, redeemed by Ajva- medha, V, 328; atonement for it, 340, 341. bralmia/arin. not delivered to Death V, 48 ; cuts oil' a night from his life by not bringing firewood, 48, 49 ; his life a sacrificial session, 49; begging alms, 49, 50 ; brings fuewood to teacher, 53, 54, 85 ; initi.it ion of BrahmaXarin, 86 seq. ; teacher, by laying his right hand on him, becomes preg- nant with him, and in the third night he is born as a Brahmawa with the Savitri, 88; whether allowed to eat honey or not, 90 ; may initiate the Unnet/v, 137. brahmaXarya, religious studentship, V, 86 seq. Brahman (n.), is Br/haspati, III, 3, 21; IV, 192; (prayer), III, 21 ; (priesthood) connected with the east, Gayatrt, Rathantara, Trivr/'t, spring-season, 91 ; the Brahman (trayi vidya) first created, 145, 146; is the foun- dation of everything, 145; is Agni's mouth, 146; Prajfipati 4s the whole Brahman, 353; constitutes the fourth layer of altar, IV, 59 ; (priesthood) de- livered from death through the triv/v't-stoma, 67 ; Brahmawas- pati itslord,73; is Agni, 85; Agni created as the Brahman, 34 2 ; the firstborn Brahman, the .Rishis, 100; the Brahman, theYa^us, its power in the other world, 173 ; (holy writ) seven-syllables (rik. ya^us, saman, brahman), 314; (mystic science) the greatest, 338; established as the vb, V, 41 ; — is the highest of gods. IV, 59 ; upholds heaven and earth, 59 ; is the vital airs, 59 ; is Praj-apati, 59, 60; is the Gayatri, and the sun's disk, 94 ; is the universe, 315 ; the (im- perishable) akshara, the one brick (of) Agni into which all beings pass, 343 ; the true Brahman is the Purusha, 400; the universe in the beginning was the Brahman who created the gods, V, 27 ; the Brahman, having placed the deities in the three worlds and in the higher worlds, went to the sphere be- yond these, whence it descended again by means of its manifesta- tions form and Name, 27 ; only on being possessed of the Brahman the gods became im- mortal, 28; delivers creatures to Death, except the Brahma- Xarin, 48 ; six doors to the Brahman, 66 seq. ; sacrifice to Brahman (study of the Veda), 95 seq. ; is a light equal to the sun, 388; the ultimate thing of the universe, 409; Brahman Sva- yambhu, performs austerities, 417 ; offers himself up in the INDEX TO TARTS III, IV, AND V. 525 creatures, and the creatures in liis own self, 418; is the first- born, yonder sun, 459. Brahman (m.i, priest, mounts cart- wheel, 111,22; heats the drum, 24 ; presented with gold honey- cup, 29 ; gets gold jatafiianas as tee for protecting sacrifice in h, 108 ; 1 V. : 1 1 1 ; his fee at Dajapeya twelve heifers with first call". Ill, 119; bull his fee for pa»£abila-oblation to Indra, or brown ox for ditto to Soma, 122 ; white-backed bullock for Br/haspati's ditto pap, 122; neither performs, nor chants, nor recites ; yet gets gold jatamana, 141; is the entire sacrifice, 185 ; as representative of Br/haspati mutters Aprati- ratha hymn whilst Agni is led forward, IV, 192 ; is the autumn, V, 45 ; uses the whole trayi vidya, 104; initiated for sattra (as moon and plants), 135 ; if he does not know certain rites he may allow another to act for him, 211,212; formerly they had to be of the Vasishft&a family, 212 ; is the heart of the sacrifice, 245 ; one fettering the sacrificial horse without an- nouncing it to Brahman is liable to incur injury, 277 ; the spotless Brahman, is the moon, 317,318; (? Prag-apati), is the horse, 318 ; boon granted to him, 350 ; is the highest seat of speech, 391 ; the guardian of the sacrifice, 459; the best physician amongst priests, 483 ; is seated, 503. Brahmawa (m.),nottobe fed upon, having Soma for his king, III, 72, 95; IV, 249; sprinkling of king from pal.ua vessel, III, 83 ; sprinkles him in front, 94 ; comes after king, 96; is stronger than king, no ; is followed by the three other castes, 227 ; Brahma;/a and Kshatriyu never go behind Vaijya and Sudra, 227 ; into him, as the represent- ative of the Brahman, all beings pass and are reproduced there- from, V, 85 ; effect of the study of the Veda on him, 99 seq. ; not to engage with Rag-anya in disputation, 114: as the scape- go. it receives the Sacrificer's pain and evil, 181; the Brahmana descended from ivvshis, repre- ss all deities, 195, 196; Brah- mana, if going away offended, is presented with a cow longing lor a bull, 195; Brahma'/. 1 ac- cepting earthen vessels of dead man, is a remover of corpses, 205 ; the Soma his drink, 217; not to drink raw spirituous liquor, 260 ; is a form of the priestly office, 286 ; king can oppress him, but lares the w orse for it, 2 86 : to the Brahmana belongs the fulfilment of wishes, 287 ; was of old born endowed with spiritual lustre, 294; every Sacriticer becomes a Brahmana, 348 ; Brahmawa knowing noth- ing of the Ajvamedha, may be despoiled, 360. brahmawa (n.), mystic sense, or dog- matic explanation of an oblation, ^ IV, 240. BrahmawaX'X'^awsin, — bull his dak- shh/a at Dajapeya, III. 119; is under the Brahman priest, V. 136. Brahmawaspati, lord of the priest- hood, IV, 73; is the sun, V , 453- brahmaudana, priests' mess of rice, V, 274 ; is seed, 275, 348. brahmodya, theological disputation, V, 79 ; between Brahman and Hotr/, 314; all priests, 388— 390. breast-bone, IV, 114. breath. See prawa. brick. See ish/aka. Br/'haduktha Vamadevya, V, 302. br/had va/£as, III, introd. xv. Br/haspati, gains Pra^apati and as- cends to upper region, now his own, III, 2, 59, 122; is the Brahman (priesthood), 3, 21 ; IV, 192, 229 ; V, 258, 314 ; wild rite-pap on seventeen plates, III, 21, 28 ; afraid of the earth and vice versa, 34 ; with Briha- spati's rulership the Sacrificer is consecrated at Yag-apeya, 39 ; by eight syllables gains Gayatri, 526 DATAPATH A-BRAIIMAJVA. 40 : pap to Br/haspati, 59 ; is Purohita (if gods, 59; V, 258; white-backed bullock his fee, III, 59; his the smaller and broken rice-grains, 67 ; (? is Yaruwa, 68) ; pap of wild rice to Br/haspati Vak, 70; partha- oblation to Brihaspati, 8a ; IV, 228; assists Yaruwa, III, 113; samsr/'p-oblation (pap), 116; pa££abila I pap) on centre of Vedi, 120, 121; white-backed bullock fee to Brahman for Br/haspati's oblation, 122; pra- ytigam havis (pap), 125; Savit/v and Br/haspati connected with the regions and the £atushfoma, IV, 69 ; ruler of tame animals, 74 ; protector of upper region, 103 ; connected with Vijve Dc- v, triuava and trayastriwja- Stomas, &C, 102, 103 ; as Brah- man assists Indra Apratiratha in fighting the Asuras, 192 ; takes Sri's holy lustre and re- ceives (mitravinda) pap, V, 62- 65 ; the eighth of the ten deities ('all the gods') receiving ob- lations of drops, 281; offering of barren cows, 402, 411 ; Bri- haspati, with the Vijve Deva/>, receives offering of Gharnia, 480 ; is the wind, 480. Brihaspati-sava, III, introd. xxiv, xxv, 4 ; the same as Vag-apeya, 34- Br/'hati, metre,— the fire-altar be- comes like it, III, 219; is the year, 220; consists of thirty- six syllables, 318; in the form of it oxen were produced, IV, 38; is the air, 53; a thousand br/hatis, in; is the mind (of Pragapati), 327, 328; 12,000 make up the whole RiA, 352 ; twenty-one br/hatis, as the measure of the universe, 384— 387 ; the Xaturmasya formu- las amount to 362 br/hatis, and hence tf> the year and Maha- vrata, V, 78; by it the gods reached heaven, 156, 172; the taj/Hta-sattra amountsthere- to, 172 ; cattle related thereto, 221 ; the pressing-stones are of b/vhati nature, 243. br/hat-sfunan, III, introd. xv, xvi, xx-xxiii ; connected with Indra, xv ; with Kshatra, &c, 91 ; pro- duced from pa;7Xadaja-stoma, IV, 7 ; (brthak Pandas) is heaven, 19 ; connected with Indra, the Rudras, the south, &c, 1 or ; sung over completed fire-altar, is the sky, 179. br/hat-stotra, Vag-apeya-saman, III, 1 1. a Bu^/ija Ajvatanuvi Vaiyaghrapadya, a teacher, IV, 393. bull, liberated as fee for Agni-Soma cake, III, 45 ; fee for Indragni cake, 46 ; dark-grey, fee for Pushan's trishawyukta, 56 ; brown, for Soma's, 56 ; is the Pragipati of cows, 58 ; belongs to Indra, 60; spotted, 61; fee for oblation to Maruts, 61; sacrificial animal, 162, 165 seq. ; slaughtered for Indra, 162 ; eight-hoofed, 177; (ukshan) is vigour, produced in the form of the Kakubh, IV, 38 ; two-year- old (dityava£) produced in the form of the Virag, 39; other ages of other metres, 39 ; originates from Indra's mouth, V, 215; has an excrescence (hump), 276. burial-place (jmajana), V, 421 seq.; four-cornered, 423; is made round by people of Asura nature, the Easterns and others, 423, 424 ; the site for it, 424 seq. ; size, 428, 435 ; ploughing of site, 43i. calf, year and a half old, is vigour, produced in the form of the trish/ubh, IV, 39; white calf of black cow, 200. carpenter, his house is the resting- place of the sacrificial horse and its keepers, V, 360. cart. .See chariot. castes, four, do not vomit Soma, III, 131. cattle, belong to Pushan, III, 55; (Rudra, 52) ; are punsha, 201 ; represented by the /Mandasya (metre-) bricks, IV, 36; thrive when it rains, 36 ; become metres, 36 ; Prag-apati, in the shape of Gayatri, overtakes the INDEX TO PARTS III, IV, AND V. 527 cattle, 37 ; thrive exceedingly in the homestead of him who possesses many of them, V, [26 ; their eye taken by t he sun, whence they only know things by smelling, 130; bovine cattle represent all animals, 332. chamberlain. See kshattrz. chanting-place, of bahishpavamana- stotra, V, 305. chariot, -race, introd. xxiv, 17 seq. ; taken down from stand and turned, III, 18, 98; with three horses, warrior and charioteer, 50, 102 ; gods driving on, 289 ; placed north of lire with pole to the east, 290 ; offering made on head of chariot, IV, 233; chariot shifted sunwise round the fire on the brick-altar, 234 ; is the sun, 235 ; by oblations of air the gods yoked the chariot for the obtainment of all their wishes, 236; two smashed chariots joined together, V, 198 ; made complete by means of cords, 318. charioteer, not to get down from chariot along with king, III, 104. child, born with head first, III, 233; in womb grows by warmth, 254 ; tries to speak and stand up at the end of a year, V, 13; first speaks words of one or two ibles, 1 5 ; born after being fashioned for a year, 88. circumambulation, (thrice) of altar (to atone for ordinary walking round), IV, 170; of sacrificial horse (by the king's wives), V, 322, 323. clavicle. See collar-bone. clay, produced from foam, III, 147, 157 ; lump of, is Agni, 206 seq. ; ditto for Pravargya vessels, V, 449- clod-bricks, are the regions, III, 345, 34S; vital sap, 345 ; IV, 44 ; clod of earth deposited midway between a grave and the village, V, 440. cloud, originates from smoke, III, 85 ; is the udder whence the ' shower of wealth ' flows, IV, 221. coin. See gold coin. cold, is the body of him about to die, IV, 136. collar-bone, classed with the ribs, V, 164. colour (outward appearance), is everything, V, 354. commander of army. See senani. conception, — one born a year alter conception may perform At.ni- Xayana without having carried the Ukhya Agni for a year, [V, 274. consecration. See anointment. copper, piece of, put in mouth of eunuch, III, 90; melts, V, 493. cord, is Varuwic, III, 222, 236; cf. rope. costal cartilages, IV, 114. cotton tree, (salmalia malabarica), the highest tree, V, 317. couch, no sleeping on during initia- tion, III, 185. counter-charm, III, 53, 371. couples, sustain the realm, IV, 230. courier. See palagala. cow, dakshina for first-fruits, III, 46; her Varuwic nature, 51 ; yoke-trained cow dakshiwa for Indraturiya, 51 ; belongs to Rudra, 52 ; dakshiwa for obla- tion to Aditi, 60 ; cow-raid, 98 ; cow and boar friendly together, 103; means these worlds, 156; has four nipples, 237; most fit to yield a livelihood, 237 ; when milked out is worn, 257 ; (or bull) created from Pra^apati's breath, 402 ; is (the supplier of) lood, 406; not to be injured, 406 ; milch cow (dhenu) is vi- gour, produced in the shape of the £agati metre, IV, 39 ; the bricks of altar made such, 172 ; milked by sitting person, 172; milk of black cow, with white calf, offered to Agni about to be laid on fire-altar, 200 ; black cow and white calf are night and sun, 200; cow of plenty, seen and milked by Kawva, 203 ; offering of barren cow (to Mi- tra-Varu»a), 263-265 ; brings forth within a year, V, 12 ; cow suckling a strange calf, her milk used for offering in case of an 528 SATAlWTIIA-r.RAIIMA.YA. Agnihotrin dying, 198; cow, wont to cast her calf, victim of Indra at Ajvamedha, 300 ; bar- ren cows immolated, 402, 411 ; tail of barren cow tied to the left arm of a dead man, 438 n. ; 0 Pravargya, see gharmaduha. cow-dung, smeared over lire-site, V, 191 ; used for burning dead body, 202. creation. III, 145 seq. ; nine primary substances, 147. creator. See Dhat/v. creatures Iprajj-a), produced from Pra^apati, the sacrifice, III, 40 ; in all quarters, IV, 31 ; Pra^a- pati their lord, 73; Yavas and Ayavas their lords, 76. crosswise, offering made on Svaya- waXrinna. of completed altar, IV, 183. crow, is untruth, V, 446. cubit, means the (fore-)arm, V, 449. curds and whey, sour curds. See dadhi. cushions, wrought of gold threads, for the priests to sit on, V, 360, 361. dadhi, sour curds, is life-sap, III, 374; belongs to Indra, 375; a form, or the life-sap, of the earth-world, 389, 390 ; mixed with honey and ghee, for sprink- ling completed lire-altar, IV, 182 seq. ; globule of sour curds put on Samidh, as a form of cattle, 203. dadhigharma, V, 502. Dadhikri, II I, 27. Dadhikravan, III, 27 ; V, 326. Dadhya;?X- Atharvana, is speech, III, 218 ; knew the pure sacrificial essence (the Madhu), 444; is decapitated bj India, and res- tored by the A-rvins, 443, 444. Daivapa. See Indrota. Daiyampati. instructed by SaWilya- yana, IV, 273. Dlkshayana, form of Full and New- moon sacrifice, to be performed for fifteen years, V, 5. dakshina (sacrificial gift), (cows), the way along which they pass, III, 99, 101; dakshisa as Apsaras, the Gandharva Yag-«a's mates, IV, 232; the sacrifice is praised for them, 233: no bargaining for, as depriving the priests of their place in heaven, 280; wins food, 285 ; no oblation without dakshina, V, 7 ; stand south of altar, 17; time for bringing them up at animal sacrifice, 120 ; are healing medicine, 217; is the glory, (.46; must not be given away by the priest, at least not on the same day, 446. Danava (Asuras), V, 95. daWavadha, III, icS. darbha-grass, bunch of, put on ploughed Agnikshetra, III, 332; contains food and drink, 332; grew up from waters loathing Vr/tra, 332; IV, 44; handful put on mixture of ghee (with gold chips), sour curds and honey for sprinkling therewith (with the tops) on completed fire-altar, 182 ; a means of purification, V, 195, 274; piece of gold tied thereto and taken westwards (as the sun), 195 ; ditto of silver, taken eastwards (as the moon), 196 ; rope there- of for tying sacrificial horse, 274; sepulchral mound covered therewith, 436. darkness, after the creation of the earth, III, 319. Danrapfirwamasa, the offerer thereof eats food every half-month in the other world, IV, 299; eso- teric remarks on, V, 1 seep, 52 seq.; to be performed for thirty years (twice 360 full and new moons) thereby gaining the 360 days and nights ol the year. 4, 5 ; first performed by Para- mesh//>in Pra^apatya, 15; after him Praj-apati, Indra, Agni, and Soma, 15, 16. Dajapeya, III, introd. xxvi; requires special offering-place, 68, 113 seq.; etymology, 114 ; an Agni- shf oma, 1 1 8. Dajaratha, king of Ayodhya, III, 97. Dajaratra, V, 140; last day of, called avivakya, III, introd. xvii ; compared to the seat (or INDEX TO PARTS III, IV, AND V. 529 body) of a chariot, the two shadahas being the wheels, V, 149, 155 n., 159. dative of purpose, III, 198. Dao&shanti. See Bharata. daurgaha, V, 397. dawn, precedes the sun, III, 273. day, a separater, IV, 89 ; originates from the light emitted by the gods when created, V, 14; the (one) day (after day) is the year, 155. day and night, nourish Agni, III, (271), 273 ; encompass the uni- verse, 287 ; days and nights are endless, 352 ; rulers of Arya and Sudra, IV, 74, 75; are Prag-apati's joints, 281 ; are forms of Brahman and Kshatra, V, 286. dead man, his bones arranged in bird-form, V, 435. Death, seizes creatures whilst in Pragapati's womb, IV, 67 ; created above (mortal) beings as their consumer, 290; searches for (the half-mortal) Pra^apati who has entered the earth, 290 ; is the year, 356 seq. ; he is the ender, 356; has only the body for his share, 357 ; those who do not become immortal come to life again and become the food of Death time after time, 358 ; Agni as Death. 365 ; Death is immortal, and the man in the sun, 366 : Death is both the man in the sun and that in the right eye, 371, 374; is both one and many, being the man in the sun, he is numerously dis- tributed on earth among crea- tures ; whence also both near and far away, 372; Death be- comes the self of him who knows, and makes him immortil, 374; Death, hunger, being alone in the beginning, creates Mind, 402 ; Arka and Ajvamedha be- come Death, 404 ; creatures delivered to him, except Brah- ma/Hrin, V, 48 ; deaths take place in any world, 339; ob- lations to Deaths, 340. deity, only he is a deity to whom offering is made, IV, 238, 246, [44] M m 266; different deities and me- tres identified with parts of the body, 330, 331; the ultimate deity not to be questioned be- yond, V, 1 17. Dewig-anavidva.the Ved.iof Rakshas. \ . 368. devasti (divine quickeners), offerings to, III, 69. 72 : IV, 246. dewy season, consists of the months Tapa and Tapasya, IV, 126; which are supreme, 126, 127; is the sky, 127; is the year's head, 127. dhama£i-ad, seat-hiding (?) verse, IV. 291. Dhanva. See Asita. Dharma Indra, king of the gods, V, ^370. Dhat/-/' (creator), connected with gods generally, and the Vij, IV, 68 ; lord of the seven /V/shis. 73 ; is Pragapati, 263 ; the sun, 264 ; offering of twelve-kapala cake to, 264. Dhira Sataparweya, instructs Maha- jala Gabala on the nature of Agni, IV, 331. dhishawa, III, 243. dhish/na hearths, III, 317, 318; preparation of, IV, 241 ; are the clansmen to the fire-altar, as chief, 241; consist of a single layer. 242 : only with lokam- prina. bricks, 242 ; enumeration of, 242 n. ; eight, 360, dhr/shri, fire-tongs, V, 39 n., 500. Dhr/tarash/ra, V, 401. dhriti, four oblations offered every evening of preliminary year of Ajvamedha, V, 285, 288, 364. dhruva-graha, III, 11. Dhvasan Dvaitavana, king of the Matsyas, performed the Ajva- medha, V, 398. dice, game at, III, 106, 112; V, 330. diksha, III, 6S ; at Agni^ayana to last a year, 181 ; insignia of, 185; of Agni^ayana, 246 seq.; is speech, IV, 67 ; springs from faith (jraddha), 138; is the body of the sacrifice, 240 ; of seven days at Ajvamedha, V, 290 seq.; twelve, 371; is the vital airs, 291 ; twenty-three days at Purushamedha, 403. DO1 DATAPATH A-I1RAIIMAA7A. dlkshantyesh/i, III, 44; IV, 258; without samisluayag-us, 25S. duam avesh/ayaA, III, 120. dijya, regional bricks, in first layer, III, 188 seq.; in second layer ( = ajvini), IV, 31 seq.; in third layer. 43 seq. ; are the regions and the sun, 43, 44 ; are the metres, 45. Diti (and Aditi), viewed by Mitra and Varu«a, III, 93. dog, the moon is the heavenly dog. watching the Sacrificer's cattle (to seize them) and coming down at new moon, V, 10; dog's clutch (jvalu/ita), a burn- ing pain, 10; dog driven away by bow or staff, 11,12; an unclean animal, 178; four-eyed dog kill- ed at Ajvamedha and plunged under horse's feet, 279; dog is untruth, 446. dr/ba, (d/-/va). arrow, III, 88. drops, oblation of. See stokiya. drought, produces a lawless con- dition, V, 18. drums, seventeen put up, III, 23; one beaten by Brahman priest, 24. durva, grass (and brick), III, 187, 379; is cattle, 379; etymology, 380; is the kshatra, breath and vital sap, 380; grows up join! by joint, knot by knot, 381 ; spreads and branches out by a hundred shoots, 381 ; IV, 2. Dush/aritu Pauw/sayana, a king, V. 269, 272. Dvada.taha, opening Atiratra of, III, introd. xix. Dvaitavana. See Dhvasan. dvapara, die, III, 107. dvaviwta-stoma, is vigour, the year, IV, 63. dvipadl, the ample metre in the form of which sheep were produced, 1 V, 38 ; of twenty syllables, 385 ; offering of, V, 342. Dviyajus brick, is this earth, seen by Indragnt, Iff, 381 ; is the Sacrilicer, 381 ; his human body, 382 ; laying down of, 383 ; is the hip of Agni, the sacrificial animal, 400; IV, 2. Dyaus, gives birth to Agni, III, 272. Eagle. See jyena, suparna. ear, one of the five vital airs (of the head), III, 402 : as the regions, is the child of heaven, IV, 10; from it autumn is produced, 10 ; isVijvamitra (all-friend), 10; in- troduced from the left (or up- per) side, n ; is one only, 11 ; sustained by the upward vital air (udana), 15 : one of the five divisions of vital air in the head, 190; the ear evolved from the eye, and from it work, 378, 379; the two ears con- nected by channel, V, 36; wh.it is thought by mind is spoken by speech, and heard by the ear, 263 ; Adhvaryu and Sacri- licer whispering in the (right) ear of the horse, 287. earth, three of them, III, 27; afraid of consecrated Brzhaspati and vice versa, 34 ; ditto of Varuwa, 103 ; union with Agni, 148 ; (bhumi) a foundation, 147, 158; (p/-/'thivi) the broad, 148, 158; is the Gayatii, 148; con- nected with Pragapati and Agni, 187; created as one consisting of eight syllables, 232; fashioned by Vasus by means of Gayalri, 233; navel of the earth, 258; a firm resting-place, 278 ; sur- rounded by ocean, 301 ; is cir- cular, 309 ; the mother of Agni Purtshya, 311; is PraQ-apati's Garhapatya, 314 ; after its crea- tion, darkness was everywhere, 319; Prajj-apati its begetter, 346 ; spread on waters like a lotui leaf $64; is Agni's womb, 364 ; is established on truth, 364 ; is the truth, the most certain of worlds, 364; sheds seed upwards in the form of smoke (steam) which becomes rain, 383; bears everything breathing. 387; is measured out, fashioned (mil u; is the course (eva), IV, 88; on earth one thinks with the heart, and the mind, 95 ; is the most substan- tial (rasatama) of worlds, 179; is the right wing of Agni- Pra- ^apati, the altar and universe, 179 ; steadied by mountains and INDEX TO PARTS III, IV, AND V. 531 rivers, V, 1 26 ; is the K triya's world, 133; connected with the Ajvins, 241 : is higher than the water, 267; he who hides himself, or goes else- where, is ultimately found on the earth, 284, 285 : no creature, walking erect or horizontally, can go beyond it, 285; is the great vessel, 315 : in the begin- ning of the size of a span, 451 ; raised up by boar Emfisha (Pra^apati, her husband), 451 ; is a good abode on which all creatures abide, 457 ; is white, as it were, 463 ; her over-lords (Agni, India &c), 464 seq. ; becomes a mare and carries Manu, her lord (Pra^apati), 466 ; is a place of abode for all the gods, 505. east, connected with priesthood &c, III, 91; Agni's region, 206; IV, 199; is towards the gods, 111, 215, 355; IV, 226; is the Gayatri, IV, 45; is a queen, 46, 100 : the Vasus its lord, 100; protected by Agni, 100; con- nected with trivr/t-stoma, agya- jastra, and rathantara-saman, 100 ; is strength and the sky, V, 16, 17 ; the region of the gods, 485. easterns. See pra/ya. eater, the, is Agni, Aditya, the breath, IV, 398. egjr. See golden egg. eight, symbolical significance, IV, 190. eighteenfold, is the year, IV, 66. eighty (ariti), means food, IV, 92, 112, 1 f> 1 ; of formulas (to the Rudrasj, 161, 223. ekadanni, of sacrificial stakes, V, 301 n., 309; is heaven, 310; offspring and cattle, 310; a vii%, 335, 404, 405. ekapada, the gapless metre in the form of which goats were pro- duced, IV, 38 ; often syllables, 385. ekatriwja-stoma, is design, the year, IV, 64. ekaviwja, the twenty-first or twenty- one-fold, is the sun, III, 265, 308; IV, 62; V, 331, 333, 334, 335, 378, 402 ; produced from manthi-graha, and from it the vaiivuja-saman, IV, 10. ekaviwja-stoma, connected with Anushfubh &c, III, 91; at morning - service of Kcvava- paniya, 127; is the upholder la loot-hold), the sun, IV, 62; through it. connected with Mi- tra Varuwa, rain and wind freed from death, 68; the foundation (the feet), 78; connected with Soma, the Maruts, north &c, 102 ; second day of Axvamedha an ekaviwja-day. V, 578 : the foundation of Stomas, 378. ekoti, V, 1 50. elevation (high-lying ground), people in danger take thereto, V, 300. embryonic water of calving cow. Ill, 78. embryos, freed from death through pa;7^avi»7ja-stoma, connected with Adity as and Maruts, IV, 69 ; killer of embryo is despised, 272. Emfisha, the boar (Pragapati) raises the earth (his wife), V, 451. enclosing-stones. See parijrit. enemies (or enemies' sons), when meeting, get on well together on addressing one another by name, V, 288. entrail (vrtkala), if not cleansed of contents in dead body, a tiger springs therefrom when burnt. V, 203, (215). Eshavira, a family of priests, V, 45 n. etarhi, one-fittecnth part ofakshipra. V, !69. eunuch, long-haired, III, 90 ; malted rice bought from him, V, 219 ; is neither man nor woman, 219. eva, at least, IV, 19 (u eva). exorcism, IV, 171. eye, food flowed from eye of fallen Pra^aputi, III, 312; one of the five vital airs (of the head), 402 ; there is always water in it, 416 ; produced from the sun, and from it the rain, IV, 8; is the i?/'shi Gamadagni, 9 ; introduced from behind, 9 ; is one only, 9 ; sustained by the downward vital air (apana), 15; one of the five divisions of vital air in the head, 190; the man in the M m 2 SATAPATIIA-BRAI1MAATA. (right) eye is the man in the sun and the gold man of the altar, 368; he is the same as Indra, and lias a mate in the left eye, who is Indrani, 369; the two persons descend to the cavity of the heart and enter into union, and at the end of their union the man sleeps, 370; from the union of these two divine persons all that exists originates, 371 ; the man in the right eye (and in the sun) is Death, his feet stick fast in the heart, and on his pulling them out and coming out, he dies, 371 ; that man in the eye is the vital air and leads forward all creatures, 371 ; whilst being one only he is numerously distributed among creatures, 372 ; the eye evolved from breath, and from it the earj 377) 378 J what were man without eyes, V, 124; white, black, and pupil, 165, 246, 354; white and black, 354; by means of it the body moves, 346. faggots, three bundles of, lighted and offered upon whilst held at different heights, Y, 494. faith, — truth in faith, V, 46; the initiation sprung from faith, 138. falcon. See jyena. fanning, of the sacrificial horse, by the king's wives, V, 323 ; of the (Pravargya) fire, by the Adh- varyu and his assistants, 467. fast-milk, living on, is penance (tapas), IV, 256; milk of three, two, one teat during days of initi- ation, and of none on day of preparation, 2sr>. father, is gentle and kind to his son, IV, 25; when asked for any- thing by his sons, says ' So be it,' 60 ; takes his dear son to his bosom, 206; sons in early life subsist on father, the reverse in later life, V, 157 ; returning from abroad is received kindly by sons, 204 ; father and sons part in time of peace, 308. Fathers, the hollow is sacred to them, III, 31 ; are the clans- men, with Yama for their chief, 299 ; Aditi their ruler, IV, 74; the south their region, 226 ; arc the six seasons, 243 ; he who does not eat becomes conse- crated to the Fathers (dies), V, 20, 21 ; daily offering of the svadha to them, 95, 96 ; sa- crificial practices appropriate to offerings to Fathers, 198 seq.; the world of the Fathers is in the south, 225 ; the sura-liquor of the Sautramawi falls to the share of the Fathers of him who drinks it, 233 ; those who per- form on southern fire, go down to the world of the Fathers, 236 ; live in Yama's realm, 236, 237; the path of the lathers and that of the gods by one ol which all living beings have to pass, 237, 238 ; are asleep, 265; placed in the immortal womb, 272 ; are the subjects of Yama Vaivasvata^heYa^ustheirVeda, 365 ; the uneven number, and the single nakshatra belong to them, 423 ; the door to their world is in the south-east, 424 ; their world inclines towards the south, 424 ; to them belongs the (sod) filled with roots, 427 ; they are the world of plants, and hide among the roots of plants, 429 ; not seen together with the living, 440 ; three in number, 455 ; with Yama and the Arigiras, re- ceive offering of Gharma, 481. female, lies on left side of male, III, 199; injures no one, 202; after birth conceives again, 31 1. fever, one suffering therefrom is consumed by his vital airs, IV, 348. fifteen, IV, 74, 309. lift 1 enfold, is the thunderbolt, III, 413 ; IV, 85; V, 384 ; the arm, IV, 79 ; the neck, V, 163. fig-tree, Indian. See Nyagrodhas. finale. Sec nidhana. fingers (and toes), have a common connecting link (or limb), III, 417; consist of four parts each, IV, 325 ; the different [NDEX TO PARTS III, IV, AND V. 533 fingers, V, 75 ; the different fingers and their joints, 161. finger-breadth, the lowest measure, IV, 300 ; thereby tire-altar measured, 300. tire, when it ^<>es out it is wafted up in the wind, IV, 333 ; Fire evolved from Work, 380 ; is the womb of the sacrifice, V, 3 ; is one of the six doors to the Brahman, 66 ; sacrificial fires only desire flesh of victims and the Sacrificer, 119; four kinds of fires, (three worlds and the regions ; Agni,Vayu, Aditya, ATan dramas), 12- ; there is a fire in every piece of wood, 187 ; circumambient fire shuts out the Asuras, 271 ; carried round victims, 307. fire-altar (agni) ; the way in which it is mounted (like a horse), III, 361; building of, 362 seq. ; a four-footed animal, IV, 19; con- traction and expansion (of animal's body), 20 seq. ; of eagle-build, 2 1 ; is the year and the three worlds, 29 ; con- structed so as to extend (fly) eastwards, 115; Agni its head, the earth its right, the sky its left wing, Vayu (the air, vital air) its body, the moon its tail, the sun its heart, 178-80; the Sacrificer's divine body, 226, 256 ; the body of all the gods, 256 ; substitutes for complete fire-altars at repeated Soma- sacrifices, 271; is an ocean of Yajj-us, 278 ; Fire-altar, Maha- vrata and Mahad uktham are the Sacrificer's divine, immortal body, 279 ; is a bird-like bod) , 285 ; is the earth, the mind, the trunk, the head, 286 ; is measured by finder-breadths, 300 ; the sevenfold, 306 ; for this a vedi of ninety steps, 308 ; different forms of, from seven- fold to one hundred and one- fold (the latter of which is to be fourteen times that of the former), 309 seq. ; by building a smaller fire-altar, one curtails Pra^apati, and by one larger than the largest one exceeds the universe, 312 ; the hundred and onefold contains all objects of desire, is the year, and the sun, 313; it is equal to the sevenfold one, 314 ; is built between the two performances of the upasads, 316 ; each layer of bricks and earth takes (or re- presents) a month to build, 318; the hundred and onefold the normal one (?), 321 seq.; it gains the immortal light, 323 ; it is a sevenfold one by its layers, 324 ; the fire (altar) is fivefold (by food, drink, excellence, light, and immortality), 326 ; is the food prepared for Prag-apati and becomes the body itself, 341 ; is the man in the sun, 366 ; is the earth, air, sky, the sun, the nakshatraSjthe metres, the year, the body, all beings and all gods, 381-390. firebrand, belongs to Rudra, V, 201. fire-pan. See ukha. firmament (naka), is the heavenly world above the Vira^- (layer), IV, 93, 100; is the regions, 100; in the world of righteousness (sukr/'ta) above the third lu- minous back of the sky, r22; the heavenly world, the back of the sky, 198; the heavenly world beyond the highest fire-altar, 250, 30 (. first-fruits, offering of. SeeAgraya- neshtl. fivefold, is the animal sacrifice, V, 125; the Ajvamedha becomes so, 308. flax, forms amnion of Agni's womb, III, 252 ; foul smell of, 252. flesh, not to be eatenduringinitiation, III, 185 ; of fat person fat, of lean lean, V, 20 ; is the best kind of food, 119. foam, produced from water, III, '47, 157- food, kinds of, given to Sacrificer, III, 36; one kind to be re- nounced by him, 37 ; satisfies if proportionate to body, 260, 330; IV, 189; to food the body is bound by the vital airs, III, 270 ; is taken in from the front (mouth) backward, 402 ; the resort of the waters, 416 ; the 53' DATAPATH A-BRAHMAiVA. purisha is Agni's food, IV, 20 ; is seventeen fold, 79 ; whilst eating food one drives away evil that is above him, 87 ; is asked for by sick man when he g< ks better, 87 ; is of three kinds, 93; its essence is invisible, 95 ; threefold (ploughing, rain, seed), no; benefits the body only if put in the body, 135; put in (a channel of) the vital air benefits the whole body, 139; are sustained by food, 139 ; they close up if food is not eaten, 1 39 ; is the arrow of the Rudras of the earth, 165; sour curds, honey, and ghee are every kind, or the best kinds, of food, 184, 185 ; is variegated (varied), 196; is served from the right side, 226 ; is of two kinds, immortal and mortal, 285 ; food taken by the arm at a cubit's distance, 306 ; food, when enclosed in the body, becomes the body itself, 341; the food consumed by man in this world consumes him in the other, V, 260. food-brick, III, 155, 166. foot, is a support, IV, 137. foot-print of the horse, offered upon, V,363. forest-fires, take place in spring, V,45- forking, (bifurcated) branches, of udumbara samidh, IV, 203 ; mean cattle, 203. form, — hair and form, IV, 295; form and name, the two forces of the Brahman (the former being the mgei I, V, 27, 28 ; oblation to Forms, see prakram 1. fortnight (paksha), the former and latter, called Yavas and Avavas, IV, 69, 76. forty-four-fold, is the trisbrubh and thunderbolt, IV, 85. frog, drawn across the altar, to appease it, IV, 174 ; arose from the water dripping off the altar, 174. Full and New-moon sacrifice. See Darjapurnamasa. fumigation, of pan, III, 240; of Pravargya vessels, V, 455, 456. funeral ceremonies, V, 421 seq. funeral pile, V, 201, 202, 203. furrow, what it yields, III, 329 ; are the vital airs, their meeting- place speech (voice), 332. Gabala. See Mahajala, Satyakama. j^agata, of Gagati nature, cattle (ani- mals), V, :52, 284, 313. ^ Gagati, gained by Vijve Dcva7>, III. 40; connected withVlrveDeviA &c, 91 ; of twelve syllables, 1-6 y ; of forty-eight, 183 ; is the earth, 169, 183 ; V, 245 ; all the metres, III, 169, 183; the triple science, 193; gains these worlds from above hitherwards, 281 ; produced from rainy season, and from it the r/ksama-saman, IV, 8 ; in the shape of it milch cows were produced, 39 ; is the western region, 45 ; cattle, 52 ; V, 31 3 ; is the Brahman, and the sun's disk, IV, 94 ; is the down- ward breathing (of Pragapati), 327-329 ; a /i;'bhu of the Ga- gat metre (the arbhava-pava- mana) bearing the Sacrificer to bliss, V, 173; thereby the Adityas consecrate the king, 31 3" Gamadagna, apri- verses, V, 302. Gamadagni, rishi, is the eye, IV, 9 ; is Pnig-apati, V, 302. Ganaka, of Videha, questions Ya^Sa- valkya as to Agnihotra, V, 46 ; obtains Milravinda sacrifice fromYag//avalkya,66; questions Brahmawas regarding Agni- hotra, 112 seq.; teaches Ya§-- ;)avalkya. 114; becomes Brah- man, 115; has a sacrifice per- formed with 1,000 cows as dakshini, 1 1 5. Ganame^aya Pirikshita, IV, 345 n.; cups of fiery liquor poured out in his palace, V, 95 ; performs Ajvamedha, 396. Gana Sarkarakshya (Sayavasa), a teacher, IV, 393, 396. c7ana.s yonder sun, Savitr/', 195; — twenty-seven of them, 19 ; were the first to yoke the horse, 20 ; from Pragapati INDEX TO PARTS III, IV, AND V. 535 couples issue in the form of ( randharva and Apsaras,IV,239; Gandharva and Apsaras made offering to in rashrrabhre't obla- tions, 230 seq.; Gandharva and Apsaras affect sweet scent (gan- dhai and beauteous form (riipa =apsas), 230; and worship the divine Purusha under those forms, 373 ; carried by horse Vagin, 401 : three Gandharvas 1 Yavamat,Uddalamat, Antarvat | point out to the Rishis imperfec- tions in their sacrifice, V, 29, 30; get t he Apsaras L* rva.fi back from Purfiravas, 69 ; produce a flash of lightning, 70 ; teach Puru- ravas how to produce a sacred fire, to become one of them- selves, 73 ; the people of king Varuna Aditya, the Atharvans their Veda. 365. garbha, of prishtba. - saman, III, introd. xx seq. Garhapatya, thence fire of ukha is taken, III, 263 ; it it goes out, is produced by churning, 264 ; building of, 298 seq. ; outlines of hearth, 302 ; is Agni him- self, 309 ; is the earth, 309 ; I V, 196; V, 178; the world of men, III, 314 ; ascended by the gods, 319 ; on the fifth layer of the fire-altar. IV, 99, 117 seq. ; i- food, 118; Garhapatya hearth is a womb, 119; is the vedi, 131, 307; the original Ahava- niya (of the hall) is the womb in whi< h the gods begat the Garhapatya of AgniX-ayana, 308 ; from it the Ahavaniya is born, 308 ; atonement for Garhapatya going out, lest master of the house die, V, 83 ; ditto forgoing out at Agnihotra, 188 seq. garment, made to float away, in avabbWtha, V, 267 ; a hundred garments the priests' fee, 353 ; garments man's outward appear- ance, 353. Garutmat. See supar«a. Gatavedas, etymology, IV, 274. gatha, V, 101, 326 seq.; — cf. Nirl- .rawsi-gathaA. gatru, V, 163 n. gaura, III, 410. Gauriviti Saktya, V, 250. Gautama. See Kiuri, and Ariwa. <.;;i\"iin ayanam,a sattra, V, 139 seq.; deities of, 140 seq.; the three great rites of it (A'aturviw.ra. Vishavat, Mahavrata), 144. gavaya, V, 338. gavedhuka seed (coix barbata), i< refuse, III, 51, 71 ; used lor oblation to Rudra, 51,63, 71, 158 ; — grass used for smoothing newly-made vessel, V, 455. gayatra, Agni, III, 148, 161 ; IV, 277. 300 ; (X7.'andas) is Agni, IV. 178. gayatra-saman, produced from Ga- yatri, and from it the upawsu- graha, IV, 4 ; when used in stotras, 4 ; sung over completed and appeased altar, is Agni, 178. Gayatri, is Agni's metre, III, 31; Brihaspati's, 40; connected with the brahman, &c, 91 ; is the earth, 148 ; how produced, 158 ; of twenty-tour syllables, 167; IV, 300; is the vital air, III, 167, 218, 253; produced from spring season, and from it the gayatra- stoma, IV, 4 ; in the shape of it two and a half year old kine were produced, 39 ; is tin- eastern region, 45 ; the breath (of Pra^apati), 327; Gayatri tripada, 385 ; the golden, bril- liant-winged Gayatri who bears the Sacrificer to heaven, Y, 53; is the vedi, 56; Gayatri in bird's shape fetches Soma from heaven, 122; a falcon ot the Gayatri metre (the bahish- pavamanajbearing the Sacrificer to bliss, 173 ; thereby the Vasus consecrate the king, 312 ; is fiery mettle, 312. generation, threefold I father,mother. son), III, 240 ; only takes place above the earth, IV, 128; is stationary, on the other side of the sky and sun, 128 ; only on this side of the sky, 130. generative power, is immortal, III, 354 ; is only on this side of the sky and sun, IV, 128. gharma, hot draught of milk and ghee, V, 442 ; is the sun, 463, 481 ; revered as the lord of all "6 SATAPATIIA-BRAIIMAA'A. worlds, and of thought and speech, 471, 489 ; is cow's milk (and ghee), 475; gharmadugha (samrshj-cow), is ldk} Aditi, Sarasvati, V, 474 ; is bound by its horns, 474 ; is given to Adhvaryu, 503. ghee, in consecration water, III, 79 ; is seed, 21 1 &c. ; the lite- sap of the universe, of waters and plants, 333 ; a form, or the life-sap, of the air, 390 ; with gold chips in it offered on com- pleted fire-altar, IV, 182; mixed with sour curds and honey for sprinkling on ditto, 182 seq. ; belongs to Agni, 189; is fiery in ttle, V, 274, 296, 312 ; is the gods' favourite resource, 296, 410. (ihora, a work of the Atharvans, V, 366 n. ghosha (roar), partha-oblation to, III, 82. ghrtta/tf, the apsaras, is an inter- mediate region (? N.W.), or the offering-spoon, IV, 107. girdle, sign of initiation, III, 185. go, ox, III, 119. goat, (he-), means Pra^apati, III, 35 ; brings forth thrice a year, 35 > (a£:i) how created, 147, 173 ; he-goat sacrificial animal. 162, 165 seq. ; slaughtered for Agin, 162; for Pra^apati, 171 : searches for Agni, 204, 205 ; addressed, 22;; represents Brahmawa, 227 ; is the form of all cattle, 230; sprung from Pragapati's head, 24s ; from his voice, 402 ; eat- all kind 1 herbs, 245 ; produced in form of ekapada metre, IV . 38 ; the grey (smoke-coloured) animal originates from Indra's eyes, V, 214 ; hornless he-goat one of the three chief victim- in Ajva- medha, 298 ; produced from the heat in Makha's head, .152. goat's hair, cut off, III, 229; mixed with day, 230. goat's milk, III, 245 ; used for cool- ing Pravargya vessels, V, 452, 457, 477- goat's skin, of he-goat, III, 3s- gods, offer to one another, III, 1 ; are thirty-three (or four), 9, 79; V, 258; slay V/vtra, III, 48; smite the Rakshas and gain universal conquest, 49 ; sweep away the Rakshas, 52; obtained possession of man by trishaw- yukta, 54 ; love the mystic (mysterious), 144 seq. ; created from (Pra^-apati's) upper vital airs, 150; saw second layer of altar, 189, 190; were produced from out of these worlds, 239 ; are threefold, 239; wives of gods placed fire-pan in lap of the earth, 242 ; wives of gods are the plants, 242 ; gods make food of whoever hates them and give it to Agni, 259 ; Aha- vaniya is the world of the gods, 344 ; their life is longer than man's, 344 ; one must do as the gods did, 357 ; become the truth, 363 ; have their birth- place in the east (the Ahava- niya), 389; order: Agni (and Diksha), India and Yishz/u, gods generally and creator, Mi- tra and Varu«a, Vasus and Rudras, Adityas and Maruts, Aditi and Pushan, Savit/-/' and B/z'haspati, Yavas and Ayavas, .R/bhus and Vuve DevaA, IV, 67-69 ; gods generally (man- viewers) connected with the creator (Dhatri) and the Vij, 68 ; become complete through offspring (or subjects) and mates, seat themselves on the firmament, in heaven, 108; en- tered heaven from below, 109; draw together round Indra, 127 ; are just as many now as there were of old, 128; Agni, Yfiyu, Aditya, the hearts of the gods, 162 ; gods holding to truth, and Asuras to untruth, 257 ; created from the breath (prima), 289; seven worlds of the gods, 277 ; (the three worlds and four quarters), 314; are of joyful soul, 339; the true knowledge belongs to them alone, and he who knows it is not a man, but one of the gods, 339 ; were first mortal, and only after gaining the year, INDEX TO PARTS III, IV, AND V. 557 became i in mortal, V, 5 ; created from Pra^apati's breath of the mouth, 13: the tales of their fights with the A 236 5 sacrificers and priests cleanse themselves by means of piece of gold held over £atvala, 239; originates from seed of im- molated horse (Pra,gapati), 275 ; (jatamana) piece given as fee with brahmaudana at beginning of Ajvamedha, 275 ; by means of the golden light Sacrificer goes to heaven, 303 ; is a form of the Kshatra, 303; is fire, light, immortality, 348 ; as dak - shiwa, 356, 35S ; gold stools and cushions, 360, 361 ; slab of gold as seat, 361 ; repels the Rak- shas (as Agni's seed), 467 ; dis- solves (melts), 493 ; is lying (settled) glory, 503. gold brick, III, 155, 166. gold chips, thrust into (the organs of) the victims' heads, III, 402-404 ; tire-altar bestrewed with 5 and 200, IV, 146 seq.; make Agni thousand-eyed, 201 ; some thrown into ghee for ob- lation on (svayamatr/«»a of) completed altar, 182; these chips complete making Pra^a- pati's body immortal, 291, 294 ; seven inserted in the seven openings of vital airs of dead body before being burnt, V, 203. gold coin (nishka) worn as prize, V, (5i), 53- golden egg, produced from the pri- mordial waters, V, 1 2 ; floated about for a year, as the only resting-place, 12. gold man (purusha), laid on gold plate in first layer, III, 366; is Pra^apati-Agni, 366; the Sacrificer, 368, 382 ; when laid down, one must not walk in front of him, 369 ; two offering- spoons his arms, 373; covered and viewed by Sacrificer whom he represents, 375. 376; is the Sacrificer's divine body, 382 ; his body co-extensive with altar, IV, 18, 146; gold man and gold plate are Agni and Indra, 342 ; is the man in the sun, and both are the man in the right eye, 368 ; is the founda- tion of the Yajjus, as one of the only three bricks of which the altar consists, 374. gold plate, III, 35; trodden upon by consecrated king, 92 ; with 100 holes, 93 ; (gold piece) on gaming- ground offered upon, 112; hung round Agni>£it's neck, 265; is the truth and Aditya, 265 ; with twenty-one knobs, the sun's rays, 265 ; means vital 538 DATAPATH A-BR A 1 1 MAA'A. energy and vigour, 266; sewn up in antelope skin, 266 ; worn over navel, 267 ; is Pnujapati's our which went out of him and became the sun, 212, 213; put down on lotus-leaf in centre 01 altar-site under first layer, 364; IV, 146; gold plate and gold man arc India and Agni, 342 ; gold plate is the orb of the sun, and both are the white of the eye, 367, 368; is the foundation of the Rift, as one of the only three bricks of which the altar consists, 374 ; gold and silver plates beneath feet of Sacrificer whilst con- secrated at Sautramani, V, 251 ; the two there represent light- ning and hail, 251 ; placed on top of Pravargya pot, 467 ; given to Brahman priest, 503 ; cf. nishka. gomr/'ga, one of the three chief victims at Ajvamedha, V, 298, 338. Gosh/oma, form of Agnish/oma, IV, 287. (Jot una Rahfigawa, originator of Mi- travinda sacrifice, V, 66. Gotama's Stoma (JTatushfoma), V, 375- go-vikartana, huntsman (?), one of the king's ratnani, III, 63. govinata, form of Ajvamedha, V, 400, 401. graha (cup of Soma), after their drawing chanting of stotra and recitation of jaslra, IV, 1 3 ; is the draught of Prag£pati's vital fluid, 282. graha oblations of ghee relating to Soin, 1 cups and implements, forming part of the Vasordhara, IV, 21'.. grain, are a form of day and night, \. 296; parched grain, a form of the Nakshatras, 296. 'kin, bone, brain 1. V, 163, 499 ; three heads of the Arva- medha, 335: is a span high, con- tracted in the middle, 454. headman. See King-makers. heart, on earth one thinks with one's heart and mind. IV, 95; i. Vayu, Aditya the hearts the gods, 162 ; is round and smooth, 180; is near the right arm-pit, 1 So, 181: is secret. V, 36. heaven, a counterfeit (pratima) of the earth, IV, 52 ; is single. V, 297 ; by means of the golden light the Sacrificer goes to hea- ven, 303. heaven and earth, when they sepa- rated, the Vasus, Rudras, and Adit y as separated and became the lords, IV, 75: propitiatory cake on one kapala, when sacri- ficial horse, or anything else, is lost, 347 ; with Surya and Vayu, 347 ; between them everything is contained, V, 484 ; are the out- and up-breathing, 488. heavenly world, above the Wrag, is the firmament, IV, 93 ; is the firmament, 100, 304; and the regions, 100 : is the year, 100; is entered from below, 109; the heavenly world, the light, is entered from the sky, from the back of the firmament, 199: those going there do not look round, 199; heavenly world beyond the highest firmament, 250 : the world where the sun shines, 304; is (the place of) ty, V, 238; Kshatriyas re- main Kshatriyas in the other world, 250; is equal in extent to a thousand, 280; lies 'straight away,' 281, 297. hemp, layer of it put in fire-pan, as the chorion, III, 252 ; hempen sling for gold plate worn round Agni^it's neck, 266. herald. See King-makers. him, makes Saman complete, IV, 178 : is the Saman, V, 306. hirawya, etymology, III, 367. Hinuiyagarbha, is Pra^ipati and Agni, III, 172: came first into existence, 388; — IV, introd. xiv, 295 n. hita. Ill, 151. honey, used with consecration water as the essence (flavour) of wa- ter, III, 78; not to be eaten during initiation, 1S6: a form, or the life-sap, of the sky, 390 : mixed with sour curds and ghee for sprinkling on com- pleted fire-altar, IV, 182 seq. ; the remainder (or essence) of the triple science and there- fore may be eaten by Brah- nuiHrin, V, 90 ; not, according to others, 90 ; a form of Soma, 243 ; means breath, 467. honey-cup. See madhugraha. hoof-cup, thirty-three of fat gravy offered at Sautramani, V, 252. horn, of black antelope, III, 96. horse, ajva, produced from the water, III, 19; V, 304, 318; stands lifting one foot on each side, I II, 19; sprinkling of horses for race, 19 ; right horse yoked first, 19; horses smell Br/'has- pati's oblation, 22, 28 ; Varuwa's sacrificial animal, 60 ; how created (etymology of ajva), 146; sacrificial animal, 162, 165 seq.; slaughtered for Va- ruwa, j 62 ; is hornless and with mane, 177; its halter lies round the mouth, 198; is the sun, 199, 208, 359; searches for Agni, 204, 205 ; whilst running shakes itself, 207 ; steps on lump of clay, 207 ; is a thun- derbolt, 209; the most highly- favoured of animals, 209 ; horse's footprint offered upon, 212: horse is addressed, 224 : repre- sents kshatra, 227; sacred to Prajapati, 240 : white horse led in front of the bricks of the first layer being carried forwards, 359 ; is made to step on altar- site from the north, 359 ; smells the first layer of bricks, 359, 361; IV, 141; white horse 54Q SATAPATHA-BRAHMAiVA. (Pragapati) finds Agni on lotus- leaf, III, 360; the white horse scorched by Agni, whence its mouth is scorched, and it is apt to become weak-eyed, 360 ; whoever seeks Agni in the shape or a white horse finds him, 360 : horse led round on prepared altar-site towards sunset, 361 ; created from Pragapati's eye, 402; V, 328; is the speed of the wind, III, 405; the one- hoofed animal. 4 10; yoked (tied) below shaft, IV, 237 ; right horse first by gods, the left by men, 237 ; carries (draws) men, 40 r ; thesea its birth-place, 401- 403 ; sacrificial horse (Pra^a- pati, the Purushai, 401 ; prize- winning horses constantly sprinkled (?), V, 95 ; sacrificial horse sacred to Pragapati, 277, 278 ; horse the most vigorous, powerful, famous, and the swiftest of animals, 278; is a thunderbolt, 279; sacrificial horse generated by sky and earth, 287; synonyms of hor e, 287 ; when let loose returns to its chain, 288 ; born from of old as a runner, 294; is the kshatra, 303 ; of Anush/ubh na- ture, 304 ; sacrificial horse put to chariot, 311; is the great bird, 315; is trimmed up with the reins, 318; is Brahman (in.), 318 ; knows the way to heaven, 320; lying down near sacrificial horse insures fertility, 322 ; is sacred to the All-gods, 332 ; horse stands on thr< e fe< t, but scampers oil' on all four, 332 : is the highest (noblest 1 of animals, 332; worth 1000 cows, 353; stepson chanting-place, 384. horse-dung, seven balls of, used for fun ligation, III, 240 ; V, 455. horse-hoof, oblation on, Y, 339. hotra, the seven, are the region-, III, 368. Hotr/' priest, seated towards the west, III, 108; gold plate his fee at Dajapeya, 119; piebald bullock his fee for pa;7/£abila oblation to Vuve DevaA, 122; Hot/-;' means abundance, 142; his fee at Sautramawi three milch cows, 142 ; is Agni, 219 ; black antelope skin his own place, 219; the guardian of undisturbed rites, 219; follows behind the bricks of first layer carried forward, defending it from behind, 358 ; is winter, V, 45 ; the six hot/-/'.-. 1 priests gener- ally), 121; initiated for sattra, as Agni and speech, 136; is the voice of the sacrifice, 245 ; is the sacrifice, 459, 460, 504. Hotriya hearth, of Agni&iyana, of twenty-one bricks, and as many enclosing-stones, IV, 243. householder (gr/'hamedhin) un- learned in scriptures, V, 362. hunger, death is hunger, IV, 402 ; Yupa bent at top, and bent outwards in middle, is a type of hunger, V, 124. hungry, hungry man is consumed by his vital airs, IV, 347, 348. Iandoma days, V, 156 n. khara (mounds), III, 10; V, 452 n., 485, 489. khila (unploiighed ground) between two cultivated fields, IV, 54. kikasaA, breast-bone, V, 164 n. kim-purusha, II I, 409. kinc, are man's form (wealth), V, 261. king, he and jrotriya upholders of the law, III, 106; if weaker than priest he is stronger than his enemies, 110; king, when consecrated, is entreated by people (for blessings), IV, 220; only he becomes king whom other kings allow to assume royal dignity, 224, 229, 233, 247 ; are realm-sustaincrs, 229; maintains his rule by offspring, 230; kings both combine and keep asunder, V, 41 ; can op- press the Brihmana, but fares the worse for it, 286 ; when clad in mail performs heroic deeds, 300; cannot rear cattle, 326. King-makers, the non-royal, heralds and headmen, V, 304. king's brother, III, no. king's son. See ragaputra. Xiti, layer of altar, five, III, 150, 191 ; IV, 147, 204 ; seven, III, *49, 253, 358 ; IV, 205; five, six, or seven, IV, 96; or three, 97; — by whom 'seen,' and what their ancestry, III, 1 86 seq., 190 ; are the seasons, IV, 96 ; — are sacrificial food, whence the first is sprinkled with ghee, III, 356; the first is 'led forward' on red ox-hide, 256> 257 ; — building of first layer, 362 seq. ; is the earth and the spring season, and the feet, 386 ; IV, 1 seq. ; plan, 17 ; — second layer, 2 2 seq. ; seen by the gods and laid down by Ajvins, 23; plan, 24; is nest- like, 25; is the space between earth and air; and the summer- season, 29 ; the part between feet and \\ aist, 30 ; — third layer, 41 seq.; seen by the gods, laid elown by Inelra and Agni, and settled by Vijvakarman, 41; plan, 48 ; is the air, and rainy season and autumn, 49 ; is the belly, 138; the waist, 149; — fourth layer, 58 see]. ; is the Brahman, 59 ; upholds heaven and earth, 59 ; is the space between air and heaven, and the winter-season, 70 ; the part between waist and head, 71 ; between waist and neck, 149; plan, 71 ; is the larger of the Brahman, Pragapati, the 2?/shis, Yayu, the Stomas and vital airs, 81, 82; — fifth layer, 82 seq. ; is the shining (virag) heaven, 82; the fifth (including sixth and seventh) is the head and dewy season, 1 27 ; plan, 98 ; the filth is the neck, the sixth the head, the seventh the vital airs, 149 ^symbolical meanings INDEX TO PARTS III, IV, AND V. 545 of layers, 147, 148 ; ditto as regards the bodily parts, [48, 149; tlir layers of brick are the immortal, and those of earth the mortal, parts of Praga pati's body, 290; the mortal ones enclosed in the im- mortal, and made immortal, 290, 29 i ; the seven layers, 291; how the six layers of brick, and six of earth, correspond to the vital airs and the mortal parts of the body respectively, 292 seq. ; each layer of bricks and earth takes (or represents) one month, 318. Xitra, name of Agni, III, 161 ; IV, 269 n. Xitra-saman, III, 369 (corr. IV, 146). /•itya, III, 151 seq. k//'pti, (six) formulas and oblations, III, 30. knee, consists of two plates (bones), V, 500 ;— knee-high, IV, 158; V, 249 ; lifting of sacrificer on throne-seat, 254. knife, for slaughtering the horse is made of gold, that of paryahgyas of copper, and that of the others of iron, V, 303. knife-paths, V, 326. knowledge, superior to brick-built altars, IV, 380; by knowledge one ascends to where all desires have vanished, and all sacri- ficial gifts and mere rites do not attain, 389. Koka, son of king So/za, V, 400. Kosha, a priestly race, IV, 392 ; cf. Sujravas Kaushya. Kraivya, the Pa«£ala king, performed the Ajvamedha, at Parivakra, V, 397- kranta, one of Vishnu's steps, III, 96. Kratusthala. the Apsaras, is an in- termediate quarter (?N.E.), or (Agni's) battle, IV, 105. kr/'muka tree, how produced, III, 254 ; wood red and sweet, 254 ; has no ashes, 255. kr/'ta, dice, III, 107 ; V, 330. Kri\ i, old name for Pa/7X-ala, V, 397. krivi (vv. 11. kavi, krayi), III, 98. Kshatra, nobility, connected with South region, trishfubh, br/'hat- saman, pa#£adaja-stoma, sum- mer, III,9i: (political power) concentrated in one. 248 ; con- nected with Indra-Vislwu, and freed from death through pa»- £ad&ra-stoma, IV, 68 ; Indra its lord, 74 ; is the eater among the people, 125, 1 32, 242 ; attaches to a single individual, 132, 241 ; stands, as it were, 210; is built up by (social) layers, 242 ; Indra created as Kshatra, 342 ; established on the Vi.r, V, 4 i ; produced from out of the Vij, 225 ; produced from out of the Brahman, 227 ; not to be detached from the Yi.r, 228 ; Sacrificer consecrated by the Kshatra (a Kshatriya), 253, 254 ; takes no delight in the priestly office, 286 ; spiritual lustre takes no delight in the Kshatra, 286. kshatra-dbr/ti, III, introd. xxvi, 129. Kshatriya (cf. nig-any at, and Vij, III, 100 ; followed by the other three castes, 226 ; Brahmana and Kshatriya, never walk be- hind Vaijya and Siidra, 227; Kshatriya and Purohita alone complete, 259 ; are everything, 260 ; — Kshatriya destroys ene- mies and raises his relations, 260 ; grants settlement with approval of clan, 299 ; deprived of the Soma-drink, IV, 345 n. ; his world is the earth, V, 133 ; remain Kshatriya in heaven, 250; Kshatriya consecrates Ksha- triya, 254 ; whilst sacrificing becomes a Brahmawa, 348. kshattr/', chamberlain, one of the ratnina/j, II I, 6 1 ; is a prasavit/v, 61 ; addresses the Palagali, V, 387. kshetrapati, — prayug-a/w havis (pap) to, III, 1 25. kshipra, one-hfteenth part of a mu- hurta, V, 169. kshipra-jyena (?the quick eagle), produced from the amr/'tavaka, IV, 370. kshuma (v. 1. kshupa), name of an arrow, III, 88. Kubera Vauravawa, king of the Rakshas, V, 367. [44] n n 546 DATAPATH A-BRAIIMA2VA. Kulnl. pan offered to her, (the ex- treme end of.) one of the four regions, IV, 264. Kumara (the hoy. Agni), born from l shaSj III, 159, 160. kumhlii, pot, III, .'70; perforated with a hundred holes, V, 220, ; n. kumbya (Pan explanatory passage), V, iot. kuntapa, V, i64n., 374. kur£a, a (gold) stool for Sacrificer, V, 360. kurma, etymology, III, 390; the same as kajyapa, 390. Kurukshetra, — Pururavas wanders about in Kurukshetra, Y, 70; is the gods' place of divine worship, 44 1. Kuru-pa»£ala, III, 124; V, 51. kurupirangila, V, 389, 390. kuja-gras^, garmi Ql made thereof, worn lor purification, III, 31 ; is pure, 32, 356. Kujri Va^a.navasa (Gautama), a teacher, IV, 34511., 390. kya, (belonging to Ka), IV, 334 seq. ; is the food of Agni, 342 seq., 347 seq. ladder inbraya/zi), leant against sa- crificial posl and mounted by Sacrificer and wife, 1 1 1, 32. lakshman, mark, — is lucky on right >idc of (bod) ofi man, or left side of woman. I V, 81 ; mark in mouth lucky, 81 ; lucky on any side, 95. layer, of altar. Sec /il i. lead, piece of, put on tiger's skin and kicked off, III, 91 ; compared with gold, 92 ; originates from Indra's na\ '-I. Y. 215; with lead malted rice bough) at Sau- tramani, 2 19. league, a thousand, the farthest dis- tance, IV, [63. leg, — arms and legs consist of twenty-live parts eai h, IV, 325; parts of leg, V, 75. life,— of gods longer than men's, III, ; 1 1 : lite (a\ us) and vital air the highest (endowments), IV, 144; life (ayus, vitality) the same as vital air, 143; is food, 196; life of a hundred years is immortality, 299 ; gains the immortal light, heaven, 32^; therefore one must not shorten one's life, 323 ; consequences of shorter lives. 323, 324 ; it requires many sacrifices to gain one day or one night (of life), 324; life is to this world what immortality is to the other, 327 ; those who do not become immortal come to life again, and become the food of Death time after time, 357> 358 ; retribution in future life, V, 109 seq. lifting-sticks (japhau or panjasau), V, 45-; are heaven and earth, 476 ; therewith Pravargya pot is lifted, 477. light (ru£), is immortality, III, 383; IV, 238. lightning, is the teat whence the 'shower of wealth' flows, IV, 221; one of the six doors to the Brahman, V, 66, 67; a terrible form of rain. 261. lightsome (ruhmati) oblations, (to Agni and Varuwa), IV, 237-239. limbs, dependent on vital airs, III, 151; IV, 19; — thirty of the body, IV , 167. 222; are tripar- tite and furnished with two joints, V, 77. lines, three drawn round for pro- tection, III, 212; on bricks, IV, 137. lion, produced from Soma flowing from Indra's nose, III, 131 ; is vigour, produced in the form of the ati///>andas metre, IV, 38. liquid, — the means of drinking off one of two liquids mixed to- gether, Y, 223. liquor, spirituous. See parisrut, sura. logeshfaka (clod-bricks), III, 315. loka, space and world, III, 1S0. lokampri/za, brick, is the peasantry, III, 153 ;— of Garhapaiya, 30S; ■ — their number on hi e-altar,IV, 41; two laid down in corners and thence filling up of layer, 22, 41, 58, 82 ;— is the sun, 96, 131,1 34, r 35 ; the nobility, 132, 242 ; is the body, 134 ; the vital air, 13's when made milch- cows by the gods, stand with averted faces, having received INDEX TO PARTS III, IV, AND V. 547 no names. 174 ; therefore called '\iras'.' 174; io.Soo in fire- altar 1 10.701 in Ahavaniya, .• 1 ( i.uiiapaty.i. 7S dhishnyas), 357, 360; it is the gold man in the sun, and the one brick (? ak- shara) in which the lire-altar results; also the man in the eye, whence two lokampr/«as are laid down, 369 ; Agni the one lokampr//.a, 381. long-haired man (eunuch), III. 9, 90. lost thing, recovered by tillering to Heaven and Earth, Vayu, and Siirya, Y, 347. lotus-flower, and plant, — golden flower as lee. III. 115 seq. ; its leaves a symbol of sky and stars, its seed-stalks of the air, and its suckers of the earth, 117; lotus plant means the waters, 364. lotus-leaf, placed on antelope skin, III, 215; is speech, 215; the sky, ;i6; the womb, 222; placed on Ahavaniya site, 343 ; Agni found on lotus-leaf by white horse (Praj-apati), 360; lotus-leal a- womb, laid down in centre of altar-site under first layer, 363 ; means water and earth spread out thereon, 364 ; (pushkarai, the essence of wa- ters, made a stronghold by the gods for Indra, 365 ; represents the waters, Agni's maternal womb. IV, introd. xx ; marks the commencement (womb) of altar, 44, 118, 119 ; is the im- mortal light, 365 ; is the light of the sun, and both are the black of the eye, 367, 368 ; is the foundation of the saman as one of the only three bricks of which the altar consists, 374. lute, — played to one is a form (sign) of wealth 1? distinction), V, 285; a Brahma//a and a Ra^anya play the lute and sing praises of Sacriticer at Arvamedha, 285 seq., 356 seq. lute-players, masters of, Y, 362 seq., 372. Madhava, second spring-month, III, 3S6. N Madhu, the sweet doctrine (brah- mana 1, V, 444 n., 471. Madhu, first spring-month, III, 386. madhu-graha, 111, n; held by Yai.tya or Ra^.inya, 29 ; pre- sented to the Brahman priest, 29. Madhuka Paifigya, remark on animal sacrilice,Vi 22. Madhyandina-pavamana (at Vaga- peya), 111, 8. Magha, month suitable for erecting of sepulchral mound, Y, 423. maghavat=makhavat, Y, 443. Mahadeva, Y. 81. Mahad uktham, IV. introd. xxv ; in bird's shape, xxv; no seq.; (? a different recension, 11 1 n., 16811. i; the iSatarudriya ac- counted to be equal to it, 168, 273 : an < cean of rite, 278 ; not to be recited for another, 279, 367 ; fire-altar, Mahad uktham. and Mahavrata are the Sacri- ficer's divine, immortal body. 279; — 28 1 seq.; originated from the vital fluid (rasa) of Praga- pati's dismembered body, 282 : the Hotri thereby puts Pra#a- pati's vital fluid into the Soma- cup, 283 ; it is equivalent to all the rite, 283 ; is a bird-like body, 286 ; is the sky, speech, the body, 286; thereby the Hot//' puts flavour into the Mahavratiya cup, 346 : is the orb of the sun, 366 ; triad, Agni, Arka, Mahad uktham, Y, 1 7 j ; — cf. uktha. mahanamni verses, III, introd. xx. xxi. Mahan Deva/>, a form and name of Agni, is Prag&pati, III, 160. mahas (wealth, or joy), as a formula pronounced after the Agnihotra, V, 126. Mabfuala G'abala, instructed by Dhira Sataparoeyaon the nature of Agni. IV, 331, 393; (? the same as Prajfrinajala Aupa- manyai. $93 n., 395. Mahavira pot (Vishnu and the Sun), etymology. V, 443; making of, 447 seq. ; its form, 454; anointed with yhee, 462 ; is revered (as the sun), 469. 11 2 54S SATArATIIA-BRAIIMA.YA. Mahavrata, I\', introd. xxv seq. ; 1 10. 16S; the last day (before concluding day) of Gavam ay. mam, and formerly one of the three great rites of the Sa'.tra, V, (139), i44< 167. Mahavrata-saman, in bird's shape, IV, introd. xxvi, 1 10 ; an ocean of samans, 278 ; not to be chanted for another, 279, 367 ; fire-altar, Mahavrata and Mahad uktham are the Sacri- ficer's divine, immortal body, 279; thereby the Udgatri puts Pra^apati's vital fluid into the Soma-cup, 282 ; is equivalent to all (other 1 samans, 283 ; composition of (Gayatra, Ra- thantara, B/v'hat, Bhadra, and Ra^ana-samans), 282, 283 ; is a bird-like body, 286 ; is the air, breath, 286; the vrata of the great one (Agni), 142 ; thereby the CJdgitri puts flavour into the Mahavratiya cup, 346 ; is the light of the sun, 366. mahavratiya-graha, I\', introd. xxvi, 282 ; by offering it, the Adh- varyu puts the vital fluid into Prajapati, 284 ; is Prajj-apati's food, 346 ; is offered with ' vausha/,' 202, 346. mahendra-graha, belongs to Indra, 111, 13, 17; — drawing of, 41, 81, 113. mahiman, two Soma-cups (drawn for PrajSpati) at Ajvamedha, day and night, IV, 401 ; V, 327; ma- himan, is royal power, 327; the first drawn in gold vessel, 391 ; the second in silver vessel, 39 |. mahishi, first wife, III, 238; lies down near the sacrificial horse, V . 386 ; addressed by Brahman, 386. Mihitthi, III, 175 ; IV, 105-8, 27r. maiden, — beautiful maiden is apt to be loved (by men), V, 295 ; given as dakshini, 402. Maitravaru«a, his hearth, III, 80, 81 ; sterile cow his fee at D&rapeya, 119; is under Hot//', V, 137 ; is the mind of the sacrifice, 245. maitravaruna-graha, III, 6. Makha, is the sacrifice, III, 233; Vish«u, V, 443 ; his head re- stored, 450 seq.; — Makha Saumya, 45 \. male, is pre-eminently endowed with power, IV, 230 ; m. organ. (of three parts ', V, 19 ; has one joint, 19. malt, of rice and barley, V, 219, 223 n., 240. man, — is skinless, III, 32 ; men be- long to Vishnu, 54 ; lives up to a hundred years, 93, 135, 405 : V. 261, 275; has a hundred powers or' energies, III, 93, 135; Y, 275; is born into a (future) world made by him, III, 18] : the sham-man his sacrificial sub- stitute, 197; is a fathom high, 309 ; is Pra^apati, 309 ; man's life shorter than the gods', 344 ; tends upwards by his vital airs, 368 ; is not held down by food and breath. 379 ; man's human form is clay, 382 ; men have their birthplace in the west (the Garhapatya), 389 ; man created from Pra^Ipati's mind (manas), 402; is the first and strongest of animals, 402 ; is produced in the shape of the pankti, IV, 38 ; (male) is lucky if marked on right side, 31 ; single man has many wives, 230; man with upstretched arms the measure for the fire-altar, 305 ; that is his highest measure, 305 ; fivefold (by food, drink, excel- lence, light, and immortality), 326, 327; when man dies he, by his five vital airs, passes into fire, sun, moon, the quarters, and the wind, and becomes one of them, 333; must not eat food in the presence of his wife, 369 ; man at the end of sexual union becomes apathetic and sleeps, 370 ; is king Soma, V, 6 ; of sixteen parts, 20 ; man is born thrice (through birth, sacrifice, and death), 23, 24 ; daily offer- ing to men (by entertaining guests), «/t : black, yellow-eyed man (Wrath) between two women (Belief and Unbelief) in North-East quarter, 110-112 ; man's thought taken by sun (whence saying, ' the divine INDEX TO TARTS III, IV, AND V 549 thought protect thee, not man's thought!'), 130; man as the year (year's sattra), 144, i.;s, 168 seq. ; man does not know clearly the way to heaven, 305; men the subjects of Manu Vai- vasvata, the Rik their Veda, 362. man in the eye. See eye. man in the sun. See sun. manas. See mind. manthin (graha), III, 6; puroni/t formula oi, in: produced from aiVa-saman, and from it the ekaviw.a-stoma, IV, 10. Manu. is Prajjapati, III, 250; car- ried by the earth (his wife, a marc, V, 466. Manu Vaivasvata,kingofmen,V, 361. Manutantavya. See Saumapa. Manyu, the one god who did not abandon Pragapati, IV, 157; be- comes Rudra, 157. mare, brings fortli within a year, V, 1 2 : mare with foal the dakshi/za at Sautramani, 218, 222 ; mares enclosed to make the sacrificial horse whinny, 306. Margaliya hearth, at Agni£ayana constructed of six bricks (the seasons, the Fathers), IV, 243 ; used for cleansing, V, 490. mark, on body. See lakshman. marrow,— the formula used in laying down the brick is the marrow, IV, 20 ; is the light of man's body, 327 ; is the Yaimshmati bricks, hence 360 parts of mar- row in the body, 3S7 ; V, 169. marud-netraA (deva/j), seated in the north, III, 49. Maruts, — (uggeshaT)) offering of ste- rile cow to, III, 13; are the peasantry (vij), 13, 34, 61 ; stay- ing on Ajvattha tree, 34, 84 ; by seven syllables gain the domes- tic animals, 40; seven-kapala cake to, 61 ; rathavimoXaniya oblation, 101 ; dappled cow their victim at oblation of teams, 125 ; Adityas and .Maruts con- nected with embryos, and pa&tavimja-stoma, IV, 68 ; lords of the north, 102 ; connected with Soma, ekaviwzja - stoma, nishkevalya - jastra, vairaja - saman, 102 ; Vasus, Rudras, Adityas, Maruts, Yi.tve De build on different sides of altar (E. S. W. X. Zen.), 118; rule over rain, 170; seven cakes of seven kapalas to them, 208 seq.; these are the vital airs (of Vaij- vanara, the head), 209; they are the vij, 210; their cakes offered to sitting, 210 ; with the hand, with Svaha (without a proper anuvakya and yag-ya), 211 ; are the rays of the sun, 212; the stormy (region), the troup of the Maruts, is the air, 236 ; are the guardians of one of the four regions, V, 359 ; Maruts, as guards-men of king Marutta, 397 ; animal sacrifice to, 402 ; Maruts, as the people, surround the (samrag-) Pravargya, 466. Marutta Avikshita, the Ayogava king, performed the Ajvame- dha, V, 397. marutvatna-jastra, connected with Varu/za, the Adityas. the west, &c, IV, 1 or, 102 ; on second day of Ajvamedha, V, 379, 380. mate, makes man complete, IV, 132 ; is one half of one's self, 132. Matsya Sawmada. king of water- dwellers, V, 369 ; cf. Dhvasan. Maudgalya. See Naka Maudgalya. Maya, — as such, Asuras serve the divine Purusha, IV, 373. Menaka, the Apsaras, is the southern quarter, or heaven, IV, 106. metres, — connected with the Brah- man, &c, III, 91 ; Gayatri, Trishfubh, GagatT, Anush/ubh, 201-202; immortal metres, 203 ; identified with the white and black hair of the black antelope skin, the rik and saman, 266 ; mounting of those four metres (representing the worlds), 276, 277; are vital sap, 352; the oceanic (samudriya) metre, 352 ; the seven, 353; IV, 277, 314; looseness in calculating, 111,353; are life— ustaining gods, IV, 32 ; the cattle become metres, 36 ; different kinds of metres, 36 seq.; are cattle, 45 ; and food, 87 ; the eight defined and the undefined ones, 53, 88 seq. ; etymology, 87 ; the ££andasya 55° SATAPATHA-BRAIIMAA'A. bricks representing the ten principal metres, 109, 110; seven, increasing by four (syl- lables), 212 ; these are the seven vital airs, 327-9 ; the different metres and deities identified with parts of body, 330, 331; do not fail by excess or de- ficiency of one or two syllables, V, 157. milch-cow. — the bricks of altar are made such, IV, 172 ; in the other world one will get many such by the Brahman, the Yagus, 173; with call given as dakshina for Aditi's pap at Sautrama/;i, V, 268. milk, — used with consecration-water, III, 78 ; is breath (life), 245 ; laid in female, 245, 311 ; milk from black cow which has a white calf, offered to Agni, about to be laid down on tire-altar, IV, 200; milk is breath, 200; is vital sap, 201 ; milk (cups of) at Sautramani represents Soma, and the Kshatra, V, 225,228; cups of milk there to Ajvins, Sarasvati and Indra, 240, 2 4 r . milking-bowl (pinvana), made, V, 454 seq. ; milked into, 475. milking-pail (dohana), — milk ollered from it, IV, -00. millet, originates from Indra's hair, V, 215. mind (soul, manas), — everything gained by it, III, 100; union of Mind and Speech, 149 ; is Sarasvat, 398; is the foundation of the body, 270; the first of vital airs, 102 ; in it all the vital airs are established, 402 ; originates from V&yu, in right side of body, IV, 6 ; from it the summer is produced, 6; is one only, 7 ; is the moon, 1 1 ; from it speech is produced, 1 1 ; sustained by the circulating vital air (vyana), 15; is the fifth to the four vital airs, 73 ; mind (-metre) is Pra^apati, 88; ■ of the five divisions of vital air in the head, 190; Manas as Gandharva, with Rite and Sa- mans as Apsaras, his mates, 233; Mind alone existed in the be- ginning, 375 ; thence the other four vital airs (speech, breath, the eye, the ear), and after them work and lire, were evolved each one from the preceding one by worshipping with its thirty- sixthousand Arka-fires, 375seq. ; Mind preceded and created by Death, hunger, 402: thelibations toMindandSpeech(Sarasvatand Sarasvati) are such to Full and New moon, V, 28, 31, 32, 35; Sacrificer is mind, manifested in speech, 262 ; what is thought in mind is spoken by speech, and heard by ear, 263; is the overlord of vital airs, 504 ; all is gained thereby, 507. mithuna, not to take place during diksha, III, 185 ; or prior to maitravaruwa curds, 186. Mitra, — by one syllable gains trivr/'t- stoma, III, 40 ; is the Brahman, 67 ; to him belongs wood broken oil" by itself, and naturally pro- duced butter, 67; the larger rice- grains, 68 ; what is cooked by hot steam, 68 ; injures no one but is every one's friend, 68 ; Mitra Satya, pap of namba seed to, 71 : prayugaw havis (pap), 125 ; Mitra is the breath, 230; (together with the Vasus) mixes the clay, 231 ; is the wind, 245; the out-breathing (prawa), IV, 68 ; takes Sri's noble rank (kshatra) and receives (mitravinda) ob- lation (pap), V, 62-5 ; the ninth of the ten deities ('all the gods') receiving oblation of dn>p>, 281. Mitra-Br/haspati, a pap to, III, 66 ; are the path of the sacrifice, 67. Mitra - Varuna, — are anointed as kings by the gods, III, 73 ; to them the R%anya belongs by his arms, 88, 93 ; are dhr/'ta- vratau (upholders of the sacred law), 89; mount the chariot and thence behold Aditi and Diti, 93 ; are the directors (pra- jastarau), 99 ; dish of clotted curds (payasya) to them, 105, 186 ; (pa/Kabila) dish of clotted curds (payasya) on north part of vedi, 1 20, 121; Adhvaryu's fee INDEX TO PARTS III, IV, AM) V. 551 for it sterile cow, r 22 ; — are the out-breathing (prana) and up- breathing 1 udana), 1:2 ; V, 181; connected with rain and wind, and the ekaviwja-stoma. IV, 68 : payasya to, is a divine mate for Sacrificer (since prior to it he must not touch woman 1. 270: this payasya is seed, put into Pragapati, 270: are this and the other worlds, V, 268 ; the prana and apana, 269 ; offering of barren cows, 402 ; seasonal animal sacrifice, 402, 411. mitravaruna-netraA (deva£), seated in the north, III, 49. Mitravinda, form of sacrifice (ten oblations), V, 62 seq. month, — twelve or thirteen in the year, III, 119; a thirteenth, 182 ; has sixty days and nights, 184 ; the year their ruler, IV, 74 ; the thirteenth is Agni's trunk, 167 ; the thirteenth is the year itself, V, 247 ; is an excrescence of the year, 276. moon, — slain when set at liberty, III, 45; is VWtra and Soma, 45; ( Afandramas 1 how created, 149; is seed, 149; the Vijve DevaA placed with moon in the quarters, 150; is Prag-apati, 178; dwells on earth at new-moon, 17S; slaughtered by the gods at full-moon, 178; is Vr/'tra, 178 ; one of Agni's forms, 230 ; is the hook or point to which the year is linked by the seasons, 269 ; created with the regions, 286 ; sun and moon Pragapati's eyes, the moon the eye on which he lay, hence much closed up, 313 ; is Soma's highest glory in the heavens, and causeshim tobe celebrated there, 355 ; is mind, and becomes (or gives birth to) speech, IV, 11 ; is the year and all living beings, 54 ; is the (thunderbolt and) pa;7Xadaj.i- stoma (because of its waxing and waning fifteen days), 62 ; is the tad of Agni-Pragapati, the altar and universe, 179 ; the essence of oblations goes up tc the moon, 179 ; (ATandramas), as Gandharva, with the stars as Apsaras, his mates, 232 ; when the moon sets it enters the wind, 333; is Aditya's (Agni- Pragapati's) food, 349; is king Soma. 549; V, 6, 9, 10; is the ascended Pragapat i-Sacrificer, made up of all existing things, [V, 354 ; is the bolt of the gate of sacrifice, V, 1 ;' the heavenly dog watching the Sacrificer's cattle (to seize them), 10; the hare-marked one, 10; full and new moon variously identified, 30 seq. ; moon (Soma) is the Ajvamedha, 33, 34; the moon, one of the six doors to the Brahman, 66, 67 ; his light taken by the sun, 130; represented by piece of silver tied to a darbha plant and taken east- wards, 196; is born again and again, 315; the type ot vitality. 315; is the spotless Brahman (masc), 317, 318; Sandra (the regent of the regions or of Uie Nakshatras?) is the Self of the gods, 505. mortals, created from lower (down- ward) vital airs, II I, 150; IV, 289. mortar and pestle, put in first layer, III, 393-396; mean food, 393 seq. ; the mortar is the womb, the pestle the jLrna of the Agni- animal, 400 ; IV. 2. mother, bears son on her lap, 111,232. mouth, — peculiar mark in mouth is lucky, IV, 81 ; (parurit) reach- ing up to mouth, 159; lifting of sacrificer on throne-seat up to the mouth, V, 254. mr/'tyumohini, the first four stoma- bricks of fourth layer, IV, 59 n. muhurta, a fifteenth part of the day (and a thirtieth part of day and night), IV, 351 seq.; 10,800 in the year, 352 ; V, 169; in each muhurta a four- score of syllables completed to make up the trayi vidya, Praga- pati's body, IV, 353; consists of fifteen kshipras, V, 169. Muw/ibha Audanya, discovers atone- ment for slaying of Brahmawa, V, 341. mu%a-grass, layer of it put in fire- pan, as the womb, III, 251. 55? .9ATArATIIA-r.RAIIMA.tf A. nabhas, tlic first rainy month, IV. 48. nabhasya, the second rainy month, [V, Na./apit ( Kanva's hermitage), V, 399. nada-verse, IV, 1 13. nadipatri, III, 75. Nagnagit, -Svargit Nagnagit (or Nagnagita), the Gandhara (a ra^anyabandhu), IV, 21. Naka Maudgalya, a teacher, V, 201. nakasad, bricks of filth layer, are the gods (seated on the firma- ment I, IV, 97 seq. ; are the four priests with the Sacrificer, 103; are the (Sacrificer's) Self, 104 ; the regions, 104. nakshatra, III, 19; Agnyadhana not to be performed under a special nakshatra, V, 1 ; single nakshatra, 423; arc a place of abode to all the gods, 505 ; (ATandra, or Varuna? their re- gent), 505, 506. namba (amba) seed, growing on un- ploughed ground, III, 71. name, giving of, frees from evil, III, 159; oblations to names lot Agni) forming part of the Vasor dhara, IV, 219; he who is consecrated (anointed) comes to have two names, 247 ; form and name, as two forces of the Brahman, the former being the stronger, V, 27, 28. nameless linger, III, 221, 294. Namu£i, an Asura. killed by Indra, 111, 92; drinks Soma with the Ajvins, 135; takes Indra's Soma-drink and vital energy, \ . j 1 6 : wins Indra's source of ngth by means of the Sura- liquor, 222; is slain by Indra with foam of water, being neither dry nor moist, neither stall nor bow, neither palm nor list, 223 ; is evil, 22 3 : in his severed head was S.ima-juicc mixed with blood, 223; the ms bring away the Soma from him, and Sarasvati distils (pi il . 232. uawsi-Ciatha/.', to be studied, V,98. Nariyaua,- Purusha Narayawa, ex- horted by Pragapati to sacrifice, V, 172, 173. naudhasa-saman, III. introd. xvi. navadaia-stoma, is heat and the year, IV, 63. navel, goes all round, III, 86 ; navel of the earth (is the place where ukha is standing), 258 : gold plate worn by AgniX-it over navel, 267 ; sun stands over navel of the earth (or sky). 267 ; below navel is seed, 267 ; part (.1 animal above navel is sacri- ficially pure, 267 ; immortal part of vital air is above navel, 267 ; the intestinal (channel of) vital air round about the navel. IV, 17; navel-high (parijrit), 1 58; the food above the navel is immortal, below mortal, 285 ; navel-high, lifting of Sacrificer on throne-seat, V, 254. neck (griva/j), consists of fourteen joints, V, 163. needle, — copper, silver and gold ones (or wires) used for making the 'knife-paths,' V, 326, 327. Nesh///, draws cups of Sura. Ill, 10; leads forth patni, 31 ; gar- ment his fee at Dajapeya, 119; is under Adhvaryu, V, 137; Neshfr* (or Pratiprasthatri) leads up the king's wives, 321. netting (jikya), for carrying the Ukhya Agni, III, 268; is the regions, 268 ; with six strings of reed grass, 269 ; is the sea- sons, 269. New and Full-moon sacrifice. See I >arjapGr«amasa. new moon, thence the sacrifice is spread, III. 180; the night of new moon is the gate of the sacrifice. V, 1: then the moon comes down to this world, 2; new moon an additional offering in honour of Indra for having slain VWtra (at lull moon), 6. 7 ; is a single nakshatra, 423. nidhana, — prastava and nidhana, IV. 145, 146. nidhanavat-saman, produced from pankti, and from it the agra- yawa-graha, IV, 11. night, is a uniter, IV, 89; is the goodness ( well-being 1 of the year, as then all beings dwell together, 326; originates from INDEX TO TARTS III, IV, AND V DDO the darkness arising from the iras when created, V, 14 ; means peaceful dwelling, 2S5. nigrabhya/) 1 water used for moisten- ing Soma-plants), V, 106: are the divine waters, 107. nilaka»/£a, I\', 16 2 n. nineteen. IV. 74. ninety, sixteen nineties (of dhr/ti oblations) are the horse's chain, V, 288. nipples, on fire-pan. III, 237. Nimti 1 evil, corruption), oblation of led rice to. III. p, ; is this earth, 43, 322 : pap of black rice split by Bnger-nails, 65 ; her bricks and altar, 319 seq. ; to her belong husks, 320; is black, 320; south-west her region, 320; her bricks laid down in a cleft of ground or natural hollow, or where no plants grow. 321: Nimti visits him who does not offer Soma, 321 ; is sharp-edged. 321; binds with an iron band. 322 ; of one mind with Yama and Yami (Agni and the earth), 322 ; the awful goddess, 322: the sling sacred to her, 323 ; in the direction of Nirriti's region (S.W. stone is thrown (thereby expelling all heat and suffering from the world). IV, 171, 361. nishka, worn by Sacrificer round his neck, V, 338; given to Adhvar- yu. 350. nishkevalya-stotra and -jastra, be- long to Indra, III. 1 3, Si ; con- nected with Soma, the Maruts, north, Sec, 102 : on second day of Ajvamedha, V, 380. niyut 1 team of Vayu), is the up- breathing (udana), III, 173, 177- north, connected with Anush/ubh, autumn, &c, 1 1 1, 91 ; is Rudra's region, 97; IV, 158; V, 488; northwards Sacrificer and wile ascend the sacrificial post, III. 32 : northwards he puts the Ukhya Agni on the chariot, 290 : paliba branch thrown out northwards. 299; thither he re- legates decline, sickness, 348; hungry people live in that n -'ion. 348: horse and rain most plentiful in the north region, 404; is the anushrubh, IV, 45; the .Maruts its lords, 102 ; Soma it- protector, 102 ; connected with ekaviw.ra-stoma, nishke- valya-jastra,vaii nan, 102; self-ruling. 46. 102: north side of altar offering-place to Rudra, 158 ; is the waters and the law, V, is: is the region of men, 44S; the region of ( the Sacri- fice's) offspring (or subjects, people), 4S5. north-east, standing towards, Praq-a- pati creates creatures, III, 252, 276 ; is the quarter of gods and men, 252; IV, 227; there is the gate of heaven. III, 252; in that direction one oilers libations and leads up the dak- shiwas, 252 ; towards north- east, the Agniiit stands whilst holding the Ukhya Agin up to- wards the east, 272 (275), and north-east, 280; the Vish«u- strides made in that direction, 276 ; animals let loose towards north-east, 239 ; ditto oxen after ploughing the agnikshetra, 331 ; ditto white horse, 359; the direction of the sun, V, 4S5. nose, a partition between the eyes, and the persons therein (Indra and Indrawn, IV, 369. nostrils, are the path of breath (praaa), V, 263. number, the highest and lowest, IV, 172. nyagrodha (ficus indica), therefrom consecration ve-sel lor a friendly Rag-anya to sprinkle, III, 83; originates from Indra's bones (and sweet drink), Y, 215, 216; means sweet drink. 220; takes root when turned downwards, 317; not to stand near a grave, 427. oblations, arc flesh, IV, 206. ocean, lord of rivers, III, 75 ; flows round the earth from east south- wards, 301 ; is a moat, 301 ; flows round, and encompasses these worlds, IV, 169; flows from left to right, i 69 ; the 554 SATAPATHA-BRAHMA2VA. cloudy ocean, the sky, 235 ; three of Yagus, Saman, and Rik (Agni, Mahavrata and Mahad uktham), 278; the year's sattra likened to the crossing of an an, V, 145 seq.; (the aerial), is the wind, 479, offspring, is all the light, III, 239. ogress-ridder, is the wind, V, 479. ointment, for e\es and feet, V, 439. old ox, old barley, and old arm-chair, as fee for oblation to Agni Ayushmat after burial, V, 439. omentum. See vapa. one, is speech, IV, 73. ore, produced from stone, III, (147), 158. ox, tired out by drawing the cart, III, 257 ; is Agni, 355; ox will do for l white) horse in leading forward Agni, 360; (pashft&avah 1 i- vigour, produced in the shape of the brihati metre, IV, 38; born from ot old as a draught animal, V, 294; holding on to the tail of an ox, while return- ing home from burial, 438. ox-hide, red, for the layers of bricks t" be put on, III, 355; Ra^anya shoots arrows at two ox-hides, IV, 283 n. padapahkti (metre), is the earth, IV, pail. See milking-pail. Paingya, remark of his on the sha, III, 64; to him belong skin- covered bow, leathern quiver, and red turban, 6 |. led by chamberlain, V, . pallia, 1 In ilea frondosa), is the Brah- man, III, 53, 83, 25s : V, 221 ; conse< ration vessel therefrom, man 1 i" sprinkle, III, 83; resin ol pabua for boiling water, 229; pala.ra is Soma, 229, 258; site of Garhapatya swept with palfua branch, 298; not the Ahavaniya, 343; sacri- ficial stake to be made then of, V, 123, 373-375; palfua branch for sweeping burial-place, 430; "i PeSj u''- pa«Xabila pap, consisting of five ob- lations, III, j 20. pawXada.wi-stoma, gained by Adityas, III, 40; connected with Kshatra, &C, 91 ; at evening service of Ki.tavapaniya, 127; produced from antaryama-graha, and from it the br/hat-p;v'sh//>a, I\', 7 ; is bright, the thunderbolt, and the moon, 62 ; through it, connected with Indra and Vishnu, the Kshatra is fi from death, 68 ; is the arm, 79 ; connected with Indra, the Ru- dras, the south, &c, 101, paw£a/£uVa, bricks of the fifth layer, IV, 99, 103 seq.; are the ho- tras, 103; etymology, 103: are the (Sacriiicer's) mate, 104 : off- spring, 104 ; the regions be- yond the sun, 104: shafts and missiles protecting the worlds, 104, 105. Paw/fcala, formerly called Krivis, V, 397 ; cf. 5o«a. pa;//\ivatiya offering, III, 48. paz/X-avattiya, III, 48. pa>}X'avb;;.ta-stoma, is the embryos, the year, IV, 64 : through it, connected with Adityas and MarutS, embryos are freed from death, 69. pan£edhmiya, III, 48. pankti metre, connected with jak vara and raivata-samans, &c, 1 1 1, 91 ; produced from winter, anil from it the nidhanavat-saman, I V, 1 1 ; is the slow metre, in the form of which men were produced, 38; ditto bullocks lan.u/uhl, 39; is the upper region, (.5; consists of five feet; is the ear lot I'rarapati), 327-329 ; of 10,800 pankti consists the whole Rik, and of as many the Yajus (7,200) and Saman (3,600), 352. 3S3- Para Atnara I lairawyanabha, king of Kosala, performed the Ajva- medha, V, 597. Paramesh/Z'in, — Paramesh/Ain and Aditya connected with the sky, the third svayam-at//'//«a, and fifth layer, III, 188, 190 ; Prald weaved therein, III, 84 ; (of goat's hair and sheep's wool), V, 235. payasya (dish of clotted curds), to Mrtra and Varu»a, III, 105. 1 86, 120 ; is the essence of cattle, 105. pearls, 10 1 ; gold pearls woven into hair of sacrificial horse, V, 313. pebble, (gravel) produced from sand, III,(i47), 158: used instead of bricks for the sepulchral mound of a non-Agni/Ht, Y, 440. phalguna, — full moon of second phal- guna is the first night of the year, III, 179 : V, - ^8. pilippilai 'smooth, glossy l,V, 315,316. pkrangila 1? tawny 1, V, 316, 389. pitadaru (deodar), V, 373, 374. PitaraA,— somavantai>, barhisbadaA, agnishvattaA, libations of Sura to, III, 136 ; cf. Fathers. pitch* r, with a hundred or nine holes, lll,i 35. plaksha (ficus infectoria), mat of, V, 394- plants, grow three times a year (spring, rainy season, autumn ), III. 340 : shoot out a hundred- fold and a thousandfold, 3 10 ; plants asApsaras, theGandharva ni'smates, IV, 231; delighted in by every one, 231. plough (sira), yoking of, III, 326; etymology, 326 ; of udumbara wood, 326 ; its cords of mufiga gra 3, 35 6. poison, in Pra^apati's body (from Rudra's shafl 1, V, 36. d, water from, I II, 77. I, water from, III, 76. porcupine, V, 390. ■ rificial. See yfipa. Potr/, garment his fee at Dajapeya, III, 1 iy ; is under the Brahman priest, V, 137. pradakshinam (prasalavi), V, 323, 468. Pra^apati, seventeen victims to, III, introd. xxiv, 14 ; is the sacrifice and food of the god-, 1 ; lord of speech, 5 : seventeen- fold, 8; IV, 1 90, 347 ; V, 352; the thirty-fourth god, III, 9, 79 : man is nearest to him, 1 5 : means productiveness, 15; is the sacrifice and the year, 30, <\:c. : he who offers Vagapeya becomes PragSpati's child, 32; Pragapati delivers creatures from Varuwa's noose, 17: Praga- pati-Agni, the Purusha, 144; Pragapati becomes relaxed and is restored by Agni, hence called Agni, 151, 152; is Agni's father and son, 153, 154; Agni's lather, 360 ; bhutanam pati/> (the year), husband of Ushas, 158; is Mahan DevaA (Agni), 1 60 ; covets Agni's forms, 161 ; is all the metres, 169 : a he-goat slaughtered for him, 171: Pra^a- pati is hornless, 171; twenty- one-fold, 172; one half of him is Vayu and one half PragSpati, 175 ; is the moon, 178 ; the eighth day after full - moon red to Pragapati, 180 ; Praga- pati (and Agni) connected with the earth and the firs! svayama- trinna, 187, 190 ; is these worlds and the quarters, 193 ; har- nesses the mind, 193 ; the in- spirer of devotion, [94 ; he is the immortal one, and the gods his sons, 194 ; digs for Agni, 215; is undefined, 215; both the defined and the undefined, 341 ; V, 455; the manly- minded. Ill, 284 ; is both gods and men, 290; after producing creatures, becomes relaxed, and is restored by the gods, 312; without him there was no firm foundation, 312: is food, 312; I e vital air that went from him is Vayu ; his lost vigour is Aditya, 312 ; his downward vital air is the fire OH earth, the air his body, the wind in the air is the vital air in his body, the sky his head, the sun and moon his eyes, 313; Pragapati is the begetter of the earth, 346; is the whole Brahman (n.), 353; Pragapati becomes a white horse and finds Agni on a lotus-lea!, 360; is //.w Man, 366; the vital air his pleasing form, 367 ; [NDEX TO PARTS Ml, [V. AND V 557 Agni and [ndra take away his fury spirit and vigour, 374 : they become his arms, 37 1 ; his hair becomes the herbs, 380 ; — IV, introd. xiv seq. : his dismemberment the creation of the universe, xv ; is the Sacri- ficer, ib. ; the Arch-sacrificer, xix ; the one god above all other . \x ; the thirty- fourth, xx ; V, 151, 2ii ; the food of the gods 1 Soma), I V, introd. xxi ; Father Time or Father Year, xxii set]. : is Death, xxiii ; is the i?/shi Vijvakarman, IV, 28, 37; Pragapati, the highest lord (para- mesh/>&in), becomes a metre, 37 ; in the form of Gayatri overcomes cattle, 37 ; in the air Pragapati is Vayu, 57, 58 ; is the Brahman (n.j, 59, 60 ; is I aerial 1 space, and the saptadaja- stoma, 62 ; becomes pregnant with living beings (bhuta), 67; Pragapati Parameslu/jin, the lord of living beings (bhuta), 76 ; the progenitor (praganayitri), 76; is the mind (-metre), 88 ; enters heaven last of gods, 113, 117; consists of sixteen parts (kala), 189 ; takes Agni, as his dear son, to his bosom, 206 ; those going to the heavenly light and becoming immortal become Pragapati's children, 220 ; from him couples issue in the form of Gandharvas and Apsaras, and he, becoming a chariot, encloses them, 229, 234 ; Pragapati Vij- vakarman, who has wrought the universe, 233 ; is Dhatrz, 263 ; one half of Pragapati mortal, and the other immortal, 290, 292 ; becomes clay and water, and enters the earth, afraid of Death, 290 : is recovered in the form of bricks, 290 ; is built up so as to become immortal, 291 ; his body in part of Agni'sdndra's, and the All-gods' nature, 291; he (by chips of gold) finally makes his body of golden form, 295; Pragapati is the (sacrificial) animals— man, horse, bull, ram, he-goat, 299 ; Pragapati goes up to the world where the sun shines, and becomes the one sacrificial animal, 301; is Sa- vitr/'s well-winged eagle, 30s: Father Pragapati requires his due proportions, $09; Praga- pati's body contains Agni, all objects of desire, 313 : poured, as seed, into the ukha, 341 : is Agni, 5 1 s : Pragapati, th y< ar, and his light-, 3 19 seq. : Praga- pati, tiie year, has created all existing thing-, 350; to encom- pass all beings he divides him- self into different bodies, 350 seq. ; Pragapati's body contains (or consists of) the threefold science, 352 ; Pragapati and Sacrificer, being composed of all existing things, on ascending, become the moon, and the sun is their foundation, being generated out of their own selves, 354, 355: — Pragapati, the sacrifice, is the year, V, 1 ; the Purusha, Pragapati, born in a year, from a golden egg, 1 2 ; his first words, •bl.iiA, bhuva/', svar,' 1 2 ; born with a life of a thousand years, 13: Pragapati smites the Asuras with evil and darkness, 13, 14 ; Pragapati, by theFull and New-moon sacrifice, becomes the vital air and Vayu, 15 ; Pragapati is everything en- dowed with breath, 16; gives himself up to the gods and creates the sacrifice as a counter- part of himself, 22 ; Pragapati and his daughter, 36 n. ; poison in his body, 36 ; Sri issuing from him, 62 ; brahma/tarin committed to him, 86 ; Father Pragapati resorted to by the gods for advice, 91 seq. : Praga- pati alone in beginning, from him the three worlds, 102 ; the seventeenfold Pragapati, what he consists of (as regards the tray! vidya), 170; exhorts Purusha Naraya»a to sacrifice, 172 ; victim before initiation for Sattra, formerly to Savitri, now to Pragapati, 174; Pragapati, the sacrifice, is king Soma, 205 seq. ; by producing the sacrifice he lost his greatness which went 558 SATArATIIA-KRAIlMA.VA. to the great sacrificial priests, 275; the most vigorous of gods, ; Pragapati performs A-rva- medha, 289 : is the chief (mukha) <'i deities, 292 : victim to Pragapati, 371 ; is the Brah- iii in in. 1, 4.09 : Mann Pragipati carried by the earth (his wife, a mare), 466. Pragapati-hridaya (Pragapater hri- dayam), a saman sung over the completed altar, IV, 180. pragvamsa, IV, 307 n. l'la/inajali Aupamanya. a teacher, IV, 39311.: (?)is the same as Mahifala Cabala, 393"., 395 »• praX-inavaw/.ia, IV, 307 n. Pnbfcinayogya. See Satyayag-tfa, .Vau/eya. prakrama, step, movement, -forty- nine oblations to forms of the horse, V, 282, 363, 36 |. PraXyas, being of Asura nature, make their burial-places round, V, 423 ; and line them with stone, 430. Pramlo/kmti, the Apsaras, is the western quarter, or the day, IV. 106, 107. prana (vital air), water therein, III, : nine, 93, 196, 218, 296 ; (seven of head and two down- ward ones), I V, 243 ; V, 150 ; ten, III, 174, 297; IV, 51, 1 6s. -I j, !'>: V, 24 ; three, III, 218, 385 : six, 270 : were the Rishis, 1 (.3 : are good for all beings, isi : is Pragapati, 192; the sruva, 192; are the thoughts, 193 : are Agni, 196 ; is Mitra, 230; immortal pari of vital air is above navel, the mortal part passes by and away from the navel, 267 ; link the body to f I, 270 : are the divine inspirers, 305 : three downward vital airs, 315: the three compared with the three fires, 317; number of vital airs in body uncertain, 331 ; food for thrm placed in mouth, 332, 388 ; seven vital airs in the hc.id. 340, 402: seven in each victim (or its head), 403 ; is Pragapati's pleasing form, 367; belongs to the whole universe, 385 ; is taken in from the front backwards, 391 : is the male, the mate of speech, 391 : the head is the birth-place of ail the vital airs. 396: the live (of the head) mind (soul), eye, breath (prfw/a), ear, voice (speech), <02 : depart from Pragapati, IV, 3; create food with Pragapati, 3 : spring- season produced from breath, 4; the Rish\ VasishA&a is breath, 5 ; are connected and one, 5 ; five (prawa, apana, vyana, udana, samana), 15; prawa becomes the apana, 16; intestinal vital air (guda prawa), 17 ; run in body both lengthwise and cross- wise, 18; must reach every limb, 19; pass not only back- ward and forward but every- where, 19; contracts and expands the body and limbs, 21 ; are life -sustaining gods, 32; up, down, and through-breathing, 3 1, 47 ; ditto and out-breath- ing, 43 ; breath necessary for all, 48 ; separated from each other by the width of a hor-e- hair (vala), 55 ; seven in front (upper half of man), 55, 57; seven counter-breathings be- hind, 55, 58; one in each limb, 55 ; ten focussed in the head, 57 ; out-breathing (pra//a) is Mitra, the down - breathing apana) Varu«a, 68 ; three (praaa, udana, vyana), 73; four prawa, with mind as the fifth, 73; seven in the head, the seven K/shis, 73: nine, 73; ten with the at man as the eleventh ; 7 1 ; prawa and apana, 86 ; pr.'iwa, vyana, udana, 90, 237; V, 246 ; pass backwards and forwards, IV, 90 ; prawa, apana, vyana, 131, 186 ; V, 89, 90; is kindled by the sun, and hence is warm, IV, 135 ; with- out vital air a limb would shrivel up, 136, 140: prawa, apana, vyana, udana, 143 ; they are the same as vital power (ayus), 143; the highest thing in universe, 149 ; are the immortal element, 178, 327 ; (prawa, apana), 167; are the gods of the gods, 185; INDEX TO TARTS III, IV. AND V. .-" are not caters of oblations, 185 ; without them no dwelling-place becomes pure, 1S6: they are neither in the sky nor on earth, but whatever breathes therein, 186 ; connects head witli body, 188 ; in the head fivefold (mind, speech, breath, eye, ear), 190; (prana, breath) is one of the five divisions of vital air (prjiwa) in the head, 190; eight limbs and eight pra/;as, 190 : vital airs kindle (the body), 205 ; the vital airs are the immortal part of the body, 292 : how they are represented in the layers of the altar < Pragapati'sbody 1, 292seq.; by the prana gods eat food, by the apana men, 295 ; are the perfect (sadhya, blessed) gods, 304 : vital air is the light of the body, 326; a hundred and one in the body, 326 : is not the im- mortal element, but something uncertain, 327 ; are the seven metres, 327-330: vital airs con- sume him who is hungry and feverish, 347. 348: breath evolved from speech, and from it the eye, 377; triad— Agni, Aditya, Prawa — are the eater, the Arka, the Uktha, the Purusha, 398, 399 ; Vayu, on entering man, is divided into the ten vital airs, V, 3 ; asya, ' the breath of the mouth,' — therefrom the gods created, 13; from the down- ward breathing (avana) the iras, 13: downward breath- ing abhorred by other brea'h- ings, but in it everything that enters the others meets, 19; prana 1 breath of mouth) is the eater of food, udana (of the nose) fills man, and (of the eyes, ears, &c.) is the giver of food, 31 ; prawa and apana move in a forward and a back- ward direction respectively, 43 ; prana entering udana and re- versely, 83 : vyana entering uda- na, 84 ; central prana belongs to Indra. 121; with five breath- ings lpra«a, vyana, apana, udana, samanai five Brahma^as (or the father himself) to breathe over child (before navel-string has been cut) to ensure long lite, 129, 130; two downward (avana) breathings and udana (by which men rise, ud-yanti), 1 65 : two, live, six, seven, twelve, orthirteen, 168; prana and ana, h equal to the twinkling of the eye, 169; io,Soo breath- ings of man in day and night, 170: prana and udana, moving downward and upward, 230; all vital airs established on speech, 246; all vital airs established on prana and udana, 262 ; ety- mology (pra-ni), 263; nostrils are the path of prawa, 263 ; food eaten by prana is pervaded by vyana, and its essence shed as seed, 264 ; vital airs of him who speaks impure speech pass away, 326; the mind (soul) their over- lord, 504. pra«abh/it, bricks, are the vital airs, IV, 1; how placed, 2 ; laid down by tens, 3 : etymology, 12; are the limbs, 13: — of second layer, 23, 33 seq. ; — ten of third layer, 51; are the moon (being food as making up a virag), - pranitab, lustral water, is the head of the sacrifice, \ . 35. 492 ; at the haviryagna, 119; etymology, 270. prasalavi. See pradakshinam. prastava,— prastava and nidhana, IV, 145, 146. Prastotrz, a horse his fee at Dajapeya, III, 119; under Udgitri,V, 136. prataranuvaka, III, introd. xviii ; IV, 249: of uiratra superseded by Ajvina-jastra, but is to be repeated in a low voice by Maitravaruna, V, 92, 93. Pratidar.ta Aibhavata iking of the ■Svikna), as authority on the Sautramawi, V, 239. Pratihart/v, priest, is under Udgitri, V, 137. Pratipiya. See Balhika. Pratiprasthat//', III, in; gold mir- ror his fee at Dajapeya, 119; is under Adhvaryu, V. 137; offers the cups of Sura-liquor on the Southern of the two 560 DATAPATH A-BRA 1 1 MA.VA. tern fires, 232; Pratipra- sthatri (or Neshfri) leads up the king's wives, 321. prati-h//.:i 1 stand), is threefold (tri- pod), IV. 11 6. praugcV-jastra, connected with Indra, the Rudras,the South, &c, IV. 101. Pravargya, III. 355: I\', 187: 'set- tin.,- oui." IV, 1S7; V, 493 seq.; Pravargya vessels are Agni, Va- yu,andAditya, IV, 187; the head of the Sacrifice, 188; performed as Ion;,' as the Upasads, 317 : is the sun, 3 1 7 ; V, 445 ; on Sataru- driya day, day of preparation, and sutyS day, IV, 320; — per- formance, V, 44 1 seqq. : time of performance. 458; is Vayu- Pushan, 475 ; when performed, 490 secj. : combined with Upa- sad, 493; is the year, the worlds (and Agni,Vayu,and Siiryal.the Sacrificer, &o, 507 seq. prayaga, mystic significance of.V, 40. prayana, III, 305. praya/nya offering, III. 325: ends with the Samyos, IV, 258, 259 ; — Prayasiya Atiratra, 254. prayiuj-aw havimshi (twelve oblations of teams), III, 123; for yoking the seasons, 123. prelude. See prastava. pressing-stones, (gdlvan), are of Br/hati nature, V, 243; the vital airs, 486. priests, officiating, are the limbs of the Sacrifice, IV, 280; V, 236; are of the same world as the Sacrificer,] V, 280: mustnot bar- gain for dakshinas, 280; sixteen, 348; the order in which these are initiated for a sattra, V, 135 seq.; messes of rice lor them, 343; the quarters (regions; parcelled out between them, 402, 412, 420; — priest's 1 oi rice, see brahmaudana. pr/sh/Aa-saman, six, III, introd. xx- xxiii ; V, 148 n. ; seven, IV, 277, 3M- p,-/sh//.\i-stotra, III, introd. xvi, xx [■1 33 3> 376; are the seasons, V, 531. prisb/Aya-graha, belongs to Agni, Indra, and Surya, III, 6. pr/sh/Ma-sha, III, 333 ; IV, 185 ; cf. uddhara. punsha, III, 201; its formulas are Agni's hair, itself his food, IV, 20 ; covering of soil, 26 ; is food, 95> 96, 1 39 ; is the pericardium, 96; is flesh, 138, 149: vital air, 139: belongs to Indra, 140: is one half of the altar, 140; sym- bolical meaning of its layers (1st cattle, 2nd birds, 3rd stars, 4th sacrificial gifts, 5th progeny and subjects, 6th gods), 147 seq.; 'earth to earth,' V, 203. Purishya (Agni, the altar), III, 201 ; favourable to cattle, cattle-lov- ing, 206,214; (? rich, plentiful), 310 ; Agni Purishya, the son of the Earth, 311. pun/ahuti, III, 42 ; V, 504. Purohita, one of the ratninaA, III, 59 ; anoints (sprinkles) king in front, 94 ; hands the sphya to consecrated king, 110; Ksha- triya and Purohita alone com- plete, 259 ; are everything, 260 ; INDEX TO PARTS III, IV, AND V. 561 is perfect in sanctity and po 260: hi> fire used by king for offering during diksha, V. 371. Puru.an Asura-Rakshas, overthrown by Agni in battles, III, 292. Purukutsa, the Aikshvaka, per- formed the Ajvamedha, V, 397. Purfiravas, son of Isi>t, bricks,— two, are these two worlds, III, 383; IV, 26; are the testicles, III, 384; are the ribs of Agni, the sacrificial ani- mal (bird), 400 : IV, (2), 16 ; their range (or rim), 17, 23, 26. retribution in future life, V, 109 seq. Rcvottaras Sthapati Pa/ava Aakra, (short Sthapati Aakra, or Aakra Sthapati), priest and teacher, V, 236, 269. .R/bhu, — iiibhus and Vijve DevaZ> 0 0 2 564 DATAPATH A-BKAI I M AAA. connected with beings (bhuta) ami trayas'riwja - stoma, 1\', 69; — a .K/bhu of the Gagat (1 agati) metre (is the arbhava- pavamana) bearing the Sacri- ficer to bli>s, V, 173; Savitr/, with Ribhus, Vibhus, and Vzyjas, receives offering of Gharma, 4.^0. ril s, are the middle of the body, IV, 20, 31, }2 ; fastened on breast- bone and costal cartilages, 114 ; — par.fii and pr/'slui. V, 16411. rice, different kinds of, III, 69-70 ; originates from India's marrow (and Soma-drink), V, 216. Rik, was in Vritra, III, 138 ; part of triple Veda, 139, 141 : thereon the Saman is sung, IV, 13; wife of Saman, 14; Riks and Samans as Apsaras, the Gan- dharva Manas' mates. 233; they are wishes, as thereby one prays, 233 ; by the Mahad uktham it enters Pra^apati as his vital fluid, 284 ; consists of r 2,000 Br/'hatis, 10,800 Pahktis, 352> 35 3 ■ ahymn to be recited of the Rik, the Veda of men, V, 362. r/ksama-saman (? vairupa-saman, or such as are merely sung, not chanted), produced from C7a- gati, and from it the Sukra- graha, IV. 7. R/shabha Ya^Tatura, king of the ■Sviknas, \', 250, 399, 400. /v/shi, — were the non-existent, III, 143 ; the vital airs, 143, 333; IV, 60, 100, 185; etymology, III, 143 ; saw the fourth layer of altar, 189, 190; have a fore- share in Agni, 333; the seven 7\/'shis are the seven vital airs in the head, IV, 73: Dhfitri their lord, 73; the first-born Brahman, 100; R/'shis spin the thread (of the sacrifice), 124; first made up (constructed) the fire-altar, 174, 185; the seven purushas made into one purusha were the seven iv/shis, 205 ; established in the seasons, 212; the last-born i?/'shis, 250, 267 ; — have mistakes in tin iir rifice pointed out to them by Gandharvas, V, 29 ; the seven (Ursa major), 425. /•/'shika, bear or ogre, V, 307. /v'tavya, seasonal bricks, are the se i>ons, III, 386 ; IV, 29 ; the three worlds, 129; the nobility. 129 ; stepping-stones for the gods and Sacriticer to ascend and descend the worlds, 129 ; — the two of first layer are the spring months, Madhu and Madhava, III, 386; IV, 2 ;— two of second layer, 24 ; are the summer months, Sukra and Siik'\, 29 ; — two lower of third layer, the two rainy months Nabhas and Xabhasya, 48 ; the two upper, the autumn months Isha and Urj-a, 49 : - two of fourth layer, the winter months Saha and Sahasya, 70 ; —two of fifth layer, 99, 125 seq.. are the dewy months Tapa ami Tapasya, 126. rite. See vrata. river, — seven tlowing eastwards, IV, 211; seven flowing westwards (identified with downward vital air), 212; those drinking thereof become most vile, blasphemous, and lascivious of speech, 212. Rohinl, the nakshatra, tails on new moon of month Vabakha, V, 2. Rohita, son of HarijXvindra, III, 95. rope, of darbha grass, for tying horse, greased with ghee, V, 374 ; twelve (or thirteen) cubits long, 276. royal dignity, means unlimited pros- perity, Y, 249. rubbing down of Sacrificer with fragrant substances, at Sautra- ma«i. V, 252. Rudra, is Agni, III, 51, 64 ; gave- dhuka pap to, 5 r , 6 3 ; rules over beat--, 52, 205 ; hankers after killed cow, 63; Rudra Parupati, gavedhuka pap to, 70 ; the North his region, 97 ; IV, 158; V, 488 ; Rudra Siucva (most kindly i,1 1 1, 1 10; a form and name of Agni, j 59; Satarudriya, IV, 150 seq.; is Agni in his immortal form, 156; oblations of wild sesamum, on an arka leaf, to, 156; was originally Manyu, 157 ; etymology, 157 ; V, 116; hundred - headed, thousand - INDEX TO PARTS III, IV, AND V. 56; eyed, hundred - quivered, 1 V, 1^7: oblations of gavedhuka flour on an arka leaf, 158; is the Kshatra (whilst the Rudras are the Vij), 159, 162 ; the golden-armed leader <>t' hosts, 160; worshipped with mystic utterances, 161 ; Agni created as the hundred-headed Rudra, 201 ; his shaft piercing Pra,g£- ; ati's body, V, 36 n. : the ruler of animals, 229 ; by hairs of lion, wolf, and tiger being put in cups ol Sura representing wild animals, Rudra's shaft is only directed against these, and lie spires domestic cattle, 230; consecrates king by the Trish- tubh, 31 2. Rudras, by fourteen syllables gain Xaturdaja-stoma.IIl.40; eleven, born from YaX, 149 ; placed in the air with Vayu, 150; kindle the sun, 23 1 ; Vasus (with Mitra) and Rudras mix the clay. 231; fashion air-world by means of trisbiubh, 234 ; Rudras and Vasus sing praises of (bricks in) S( cond layer. 1\'. 25 ; how produced, 33; Vasus and Ru- dras connected with embryos and Xaturviwja - stoma, 68; Vasus, Rudras and Adityas separate, and are the lords when heaven ind earth separate, 75 ; connected with Indra, fire, 1 01 ; the lords of the south, 101 ; Vasus, Rudras, Adityas, Maruts, Vijve DevaZ> build on different quarters of the altar (E. S.W.N. Zen.), 118; of earth, air, and sky, 158-159; originate from drops of oblations. 159; are the Vif (whilst Rudra is the Kshatra), 159; are spread by thousands over these worlds, 168; in tribes (^atanii, 160; the arrows of the Rudras of sky, air and earth are rain, wind and food, 164, 165 ; the Rudras invoked in the Sataru- driya are Agnis, 167 ; the eleven Rudras enumerated. V, 116; arise by performance of midday pressing, 173 ; obtain the part of Vishnu, the sacrifice, corresponding to the midday pressing, 4.43 ; Indra, with Vasus, Rudras, and Adityas, receives offering of Gharma, a479, 48°- I'Ui^i. an arrow. 111. 38. ruhmati, oblations to Agni and Varuna, IV, 2 57-2 19. rupa, f nn. oblations to forms. See prakrama. Sacrifice, path of. not to be swerved from. 111,14: V, 10; west (to east? I path of sacrifice, III, 347 ; sacrifice is happiness, 351 ; performed from the left 1 north) side, IV, 107 ; of ever-flowing blessings, 107 ; all beings are settled in the sacrifice, 144; has only one finale, heaven, i 46 ; is all-sustaining, 199; they who perform it are wise, 199 ; Ya^-Ca as Gandharva, with the Dak- shiaas, as Apsaras, his mates. 2 32 ; comparative efficacy of sacri- fices, 299; is a Man, 300, 305; Pra^apati, the Sacrifice, is the Year, V, 1 ; 38 ; the fire its womb, 3 ; is a counterpart of Pra^apati, 22 ; becomes the Sacrificer's body, 23, 27 ; bolt of the sacrifice (ya^wameni), 42 ; the successful issue of the sa- crifice, 66-68 ; the five great (mahaya^a), 95; sacrifice is cattle, 116; animal sacrifice fivefold, 125 ; like a forest with desert places and ravines, the sacrifice not to be entered without knowledge, 160; (truej form of sacrifice ensures en- trance to the heaven of Un- living, 212: is devotion, 231 ; a web, 252; the navel of the earth, 390; passage between Agnidhra and ATatvala is the gate of the sacrifice. 497 ; sa- crifice is the self of all beings, 504. Sacrificer, is Indra, III, 13: 18; at Yag-apeya sprinkled with re- mains of offering material, 38; the child of the earth, 125 ; he is Agni, 212 ; is really intended to be born in heaven, 345 ; is Pra^apati, Agni, the sacrifice, 566 SAT A PAT 1 1 A- BR A HM AiVA. [V, introd. xv seq. ; carried to heaven by, or flying there in shape of, birdlike altar, IV, in- trod. xxi seq. ; becomes Death, \xiii : ousted from his realm (yagamanaloka) by wrong sa- crificial procedure, IV, 94 ; is the fire on fire-altar, 94 ; sits down with the Vuve Deva/> on the higher seat (in the sky), 124 ; is established with Vijve Deva/>, 202 ; the fire-altar, Mahavrata, Mahad uktham, his divine immortal body, 279 ; is the body of the sacrifice, 280 ; V, 236; in entering on the fast he gives himself up to the gods, and by the sacrifice he becomes an oblation to the gods by which lie redeems himself from them, V, 26 ; 27 ; and is freed from sin, 38 ; Sacrilicer dying whilst away from home, 197 seq.; when about to die, 201 seq. ; when dead, goes to the place won by him in heaven, 204 ; symbol- ically placed in heaven, provided with the Soma-drink, 231 ; drinks Aindra cup at Sautra- mawi and has his abode with Indra, 245; is Aditya, 248 ; re- quests invitation from priests for partaking of cup (of vast), 259 ; arises in the other world with a complete bodyand all limbs, 259; by means of the golden light (or ,1 gleam of light shining after him) goes to heaven, 303 ; with Vavata" and other wives. 349; whilst sacrificing becomes a Brahmana, 5 j8. Sacrificer's wife, led forth by Nesh/n, III. ji : puts on gar- ment of Ku.ta grass, 32 ; dis- carded when without son, 65 ; Sacrificer's wives sprinkle t In- horse, V, 313; they weave pearls into its hair, ; 1 3 ; they cleanse ificial horse, 321-323 ; walk round it, 322, 323 ; fan it, 323 ; the four wives in attend- ance at sacrifice, 349 ; she is made to look upon the Maha- vir.i, 4 7 j. sacrificial post. Sec Vupa. sadana, settling of bricks, III, 154 ; sadana and sudadohas, 301, 305 seq. ; 379 ; V, 5. sadas, associated with Gagati, V, 495. sadasya, a seventeenth priest re- cognised by the Kaushttakins, IV, 348n. sadhyas, the guardians of one of the four regions, V, 359. saj-ata, III, 107, nr. sa^urabdiya, oblation on the darbh.i bunch on freshly ploughed altar- site, is Agni's fore-share, (III, 332, 333); IV, 185. sa^ush, IV, 32. saha, the first winter-month, IV, 70. Saha^anya, the Apsaras, is an inter- mediate quarter (? S.E.), or the earth. IV, 106. sahasradakshina, III, 140. sahasya, the second winter-month, IV, 70. Sailali, V, 393. Saindhava (horses), are the Hotr/s and Adhvaryus, V, 94. Sakalya, chosen to quench the fire- brand Yatj-wavalkya, V, 1 1 s : questions beyond the deity (Pra§-apati-Brahman) and dies in misery, 1 17. Sakayanins, — their doctrine regard- ing the nature of Agni, IV, 363. 6'aktya. See Gauriviti. •S'akuntala, the Apsaras, mother of Bharata, V, 399. jSkvara land raivata) -saman, a pr/sh/Aa-saman, III, introd. xx- xxii ; connected with Pahkti, Trinava, &c, 91 ; jakvara and raivata produced from trb/ava and trayastriwja, IV, 12 ; con- nected with Brihaspati, Vi/ve DevaA, the upper region, &c, 103. jakvari (verses), V, 331, 333. jala, III, 117. jalavr/'ka (or salavrika), hyena 1?). V, 7i. salt, means cattle, III, 33, 299; seventeen bags (ajvattha leaves) thrown up by peasants to Sacri- ficer, 34 ; scattered overGarha- patya site, 299 ; is the amnion of the fire, 302, 344 ; saline soil INDEX TO PARTS III, IV, AND V. 5^7 means cattle, 343 ; is seed, \ , 426. Salva, .1 people, IV, 344. Siman, III, introd. xiii seq. ; wa- in Vri'tra, 13S; -(= vaginam saman) sung by Brahman, 23; part of triple Veda, 139, 141; is sung on the rik, IV. 13 ; the husband of the Rik, 14; — sa- mans sung on svayamatr/'nnas, 144 ; are sap (rasa) laid into the worlds, 145 ; on bhfi/6 bhu\a/.> svar, 145 ; six Samans sung 1 by Adhvaryu) over ap- peased altar, 177 scq. : are the vital airs, 177; make body boneless and immortal, 178 ; those six Samans are immortal bricks, 181 ; RiAs and Samans as Apsaras, the Gandharva .Manas' mates, 233 ; are wishes, as one prays with them, 233: by the Mahavrata-saman the Saman (veda) enters Pra^apati as his vital fluid, 284; Saman (veda 1 consists of 4,000 br/'ha- tis. and Yag-us and Saman of 17.200 and 3,6001 10.800 pank- tis, 353; saman sung (by Brah- man 1 at Sautramani, the Saman representing lordship ikshatra) or imperial sway.V. 2^5: is the essence of all the Vedas. 255 : is the Veda of the gods, 370; a decade of it recited. 370 ; sung at pravargyotsadana, 496 ; drives oil the Rakshas, 496. samanabhr/t (holders of the pervad- ing air i are the speech-sustain- ers, IV, 15. sama-nidhana, IV, 116. sambhara, III, '36; V, 417. Sawtdvi-putra, IV, introd. xviii. sawgrahitri, charioteer, one of the ratn;na/>. Ill, 62, 104. .rami (acacia suma), a samidh of, IV, 202 ; etymology, 202 ; for ap- peasement, not for food, 202 ; peg on tomb, V, 436. samidh. eleven. Ill, 259 ; twelve for Kshatriya and Purohita, 259 ; three udumbara ones, soaked in ghee, put on the fire prior to its being led forward, IV, 189 ; are Agni's food, 191, 202 ; three (jami, vikankata. udumbara; put on, 202, 203 ; samidh means vital air, 205. samidhenf, twenty-four. III. 167; twenty-one, 172; seventeen, 1 74 ; eleven, the first and last of which recited thrice, V, 25, 39. samishfayqgus, 1 1 1,185; nine (eleven) at AgniX-ayana Soma-sacrifice, IV. 257 sec]. ; not performed at Diksha/ziyeslui, &c, 258 seq.; at etymology, 261 ; the nine to complete the nine incomplete offerings, 261 seq. ; is food, V, 44. sawk/vti-saman, V, 333. Sawmada. See Matsya. sami-atf, is Pravargya, V, 443 ; his throne-seat, 46 r. samrag--co\v (of Pravargya), killed by a tiger, atonement, V, 131 seq. ; cf. gharmadugha. samrag-ya (imperial dignity). III, introd. xxiv ; represented by throne-seat at Sautramairi, V, 249. samra/sava, III, introd. xxv. saws/v'p-oblations. 111. 114 seq. sawstha, III, introd. xi : the sawstha is the year, V, 248. sawstubh (metre), is speech, IV, 89. Samudri (son of Samudra). See Ajva. samudriya - metre, III, 352 (cf. samudra - metre, = the mind, IV, 88). samvatsara, i ? 1 year of cycle, IV, 21; etymology, V, 14. samyaz/X, I V, 26, 27. Samyos, makes good all imperfections in sacrifice. V, 29; jamyorvaka, a resting-place, 44. sand (sikata), produced from clay, III, 158; scattered over saline soil on Garhapatya site, 300 : on Ahavaniya site, 344; is the .ishes of Agni Vairvanara, 300 ; his seed, 300, 302, 311; emptied fire-pan filled with it, 311 ; on uttara-vedi, 349 ; two kinds, black and white, 352 ; is the lost part of the Brahman (Pra- glpati), 353 ; is unnumbered, unlimited, 353 ; number of sand grains, 353 ; represents bricks with formulas, 353 ; the sedi- ment of water, 416. 568 DATAPATH A-HUATIMAJVA. sandhi-stotra, III, introd. xviii, xix, 12; is trivr/t at Kejavapaniya, SaW la, fire-altar, IV, 167, 222, 272, 274. SiWilya, III, 414; IV, introd. xviii, instructs the Kankatiyas, I\', 2i4, 279: disputing with his pupil Saptarathavahani, 295 ; instructs Vamakakshayaaa, 345; his doctrine of the Brahman. 400. SiiWilyayana, instructs Daiyampati, 1\', 273; cf. Kelaka i'aWilyfi- yana. 364. jantadevatya, the same as jatarud- riya, IV, 156. sap, vital (rasa), unites head and breath (vital air), IV, 201. japha. See lifting-stick. saptadaja-stoma, III, introd. xxiii ; connected withVi j, &c.,9i; used at Dajapeya, 118; at midday- service of Ke.ravapaniya, i _■ 7 : produced from jukra - graha, and from it the vairupa-saman, IV. 9 : is space, Pra^apati, the year, 62 ; connected with gods generally and the creator, five- the Vi.r from death, 68; is food, 79 : connected with Varm/a, the Adityas, the west, &o, 101, 102. Saptarathavahani, disputing with his teacher .S'.Wilya, IV, 295. sapti, leader or side-horse, III, 20, 2 1. Sarasvat, is the mind, III, 398 ; V, 32, 35- S irasvata wells, III, 398. Sarasvati, victim to, III, introd. xviii, xxiv ; is \hk\ 39, 80, 398 : V, 32, 35, 293, I7r>: partha- ohlation to, III, 82 ; agists Varuna, 113; sawsr/'p-oblation (pap 1, 11s; prayu^im havis (pap), 125; ewe with teat- in dewlap her victim at Sautra- ma»i, 129; cures India of effi Cl - 'it Soma, 135 ; with Sarasvati Vii's support the Sa- crificer is anointed at Agni- Xayana. 1 \',. 228 ; take- Sri's prosperity (push/i) and receives (mitravindi) oblation (pap), V, 62-65 as-i-ts the is healing medicine, and Ajvins in curing Indra, whence she gets the ram tor her guerdon, 216, 223 ; ram immolated to her, 217 ; ewes sacred to her, 218; she distils the Soma (plant) brought away from NamuX'i by the Ajvins, 232 ; connected with the air (and the midday- pressing), 241, 247; bestows food, 243; connected the rainy season and autumn, 247 ; to- gether with the Ajvins she prepares the Sautramawi to heal Indra, 249 ; Ajvins, Saras- vati and Indra are everything here, 253; have a share in the Gharma, 475; an ewe her victim at Ajvamedha, 300 ; assists the Ajvins in restoring the head of Makha, 475. Sarasvati, river, water from it used for coronation of king. Ill, 73. sarathi. III, 62. jarira, etymology \sr\). III, 144. karakshya. Sec Gana. Sarjzgaya. See Suplan. sarpa»a, III, 114 ; with the horse, to the Pavamana-stotra, V, 305. sarpanama-lormulas, III, 369; ety- mology, 370. sarpavidya, the Veda of snakes, V, 367. Sarva, form and name ot Agni, III, 159 ; is the waters, \ 59. Sarvamedha, III, introd. xxvi ; V. 417 seq. ; a ten-days' sacrifice. 418. Sarvap/v'sh/Ai, III, introd. xxii ; IV. 246. sarvastoma, IV. 246. sarvavedasa, sarvasva tall one's pro- perty), substitutes in giving it away, I V, 32 1 n. iastra, III, introd. xii ; attended by Sacrificer, 41 ; is the Sacri- ficer's subject-, 41 ; same as stotra, IV, 14; (professional) reciter is despised, 367 ; (uktha) without it, the stotra is in vain, V, 257. jajvat, 111,98; V, 25011. sata, a bowl (of reed), V, 220, 252. jatamana, round (gold) plate, III, 104 ; presented to Brahman, 141 ; fee for bahishpavamana of Ajvamedha, V, 306, INDEX TO PARTS III, IV, AND V 569 Satanika Satragita, performed the Axvamedha, V, 400, 401. iparneya. Sec Dhira Satapar- /.ey.i. Satarudriya, IV, 150 seq. ; ety- mology, 156. 157; amount- to the year. 166, 167 ; to the Mahad uktham, 168, 320. jatajarsha-rudra-jamaniya, IV. 157. jatatiratra session, V, 91 seq. satobr/hati metre, in the form of it -Uci- were produced, IV, 38. Satnujita. See Satanika. Satrasaha. Si e Sona. Sattra, sacrificial session, — of a hundred Agnish/omas, Ukthyas, Atiratras, V. 91, 1 $5 seq. ; pi r- formance of a year's Sattra is like the crossing of an ocean, 145 seq.: of a thousand years, and its substitutes, 170 seq. S a 1 1 r in, — whether to have separate or common hearths, V, 175: if taken ill. keep apart and offer Agnihotra, 175: in case of death, Sattrin to be burnt by his nun fires. 175. Satvats, V, 401. Satyakama Cabala, V, 392. satya-saman, III, 361, 363 fcorr. IV, 146). Satyaya^a Paulushi (PraX-inayogya), a teat her, IV, 393, 394. Satyayat'f/i, V, 354. 395 ; cf. Soma- jushma Satyaya^wi. iSatyayani. IV, 2r : his view as to tlie nature of Agni, 3^3. Saa&eya Pra/£inavogya. in tlisjnit- ation with Uddalaka Aru/zi, V. 79 seq. ■Saulvayana, an Adhvaryu priest, V, 61. Saumapa Manutantavya, V, 392. .S'aunaka. See Svaidayana. Indrota. ' Saiuromateya. See Ash:W/'i. Sautramawi, III, introd. xxvi. i:<> -en.; castrated bull the fee, 137: a draught mare, 138; a sattra. III, introd. xii, 140; performance, V, 213 seq.: is both an ish/i and an animal sacrifice, 220: is Soma, 220: by Sautrama«i one:s enemy is overcome. 223; should be per- formed after each Soma- sacrifice to replenish one's self, 239 : becomes (or isi a Soma- sacrifice, 340, 245, 264 ; belongs to Indra, 245: is the year, 247. 248 ; is the nit ion. 248 ; pre- pared by Ajvins and Sarasvati to heal Indra, 241*: a Brahmana's sacrifice, 260 : is the body of nan (Sacrificer), 2< V> 384 > Brihaspati-Prag-a- INDEX TO PARTS III, IV, AND V. 571 p.iti, III. 2i, 22 ; man, 174 ; Pragipati, space, [V,6a ; Praj?a- pati, the year, 76 ; food, 79 ; the chest, V, 163. sha,/aha, sixty in the gavam ay an am, V, 147 ; the two kinds 1 1V/- shtbya. and Abhiplava) are two revolving wheels of the gods, crushing the sacrificer's evil, [49; the two kinds to be worked into each other like the threads of one \vel>, 149; alter- nate in sattra, [62 n. shsulttibotri formula, V, 121. sha/triwja-stoma, is the firmament, the year, IV, 65. sheep (see avi, and ram;) pro- duced in the form of dvipada metre, IV, 38 ; with sheep's wool malted barley bought at Sautramani, V, 2 1 9. shol G'agati, 234 ; udder of, is the waters, 284; is Prag-apati's head, 3r3> 3r7! sheds seed in the form of rain produced by smoke (steam), 383; the seat of the waters, 416; is blissful (jambhfi), IV. 88; above the third lumi- nous back of the sky is the world of righteousness (suk/v'ta), 122; is the left wing of the Agni-Prag-apati, the altar and universe, 179; is the higher abode, 202 ; the highest home, 203 ; steadied by clouds and stars, V, 126; connected with Imira, 241; the sky, rain, the first conception, 315, 3S9; is, as it were, yellow, 467; is a place of abode for all the gods, 5°5- slaughtering-knife. See knife. sleep, not to be disturbed, as during it the union of the two divine persons in the eyes takes place, IV, 371 ; mouth of him who has been asleep is clammy, 371 ; in sleep man's functions cease, 372. jloka (noise, praise), partha-oblation to, III, 82. Jinajana. See burial-place ; ety- mology, V, 422. smoke, is the breath of the sacrifice, III, 240; is seed shed by the earth, and becomes rain, 383; is the vigour of t'ne, I Y. 250. snake, is neither worm, nor non- worm, III. 90; are the people of Arbuda Kadraveya, the Sar- pavidya their Veda, V, 367. Snataka, may initiate the Unnetr; priest, V, 137. 572 SATAPATHA-BRAHMAJVA. soils, — haras, .ro£is, arXis (heat, fire, flame) of Agni, IV, 182. Soma, the moon, III. introd. xxviii ; means truth. light. 8 : glory, 56 ; princely power (kshatra), 82; by four syllables gained four- footed cattle, 40: pap to, 56; brown bull is of his nature, 57 ; Soma Vanaspati, pap of jya- maka millet to, 70; Soma, king lit Brahmanas, 72. 95; partha- oblation to Soma, 82 ; tiger- skin his beauty, 8t, 92; ratha- vimolaniya-oblation to, 102 ; assists Varuwa, 113; (upasad) pap to, 118; (pa»>£abila) pap on south part of veda, 120, 121; fee to Brahman, brown ox, [22; prayu^aw* havis (pap), 125; Soma withheld from [ndi a. 1 30; Soma juice flows from liulra, 1 j 1 : Soma bought at new moon alter year's initiation, 1 Si : is paramahuti/6, 258; the blowing wind (Yayu), 342 ; the vital airs, 342 ; the breath, 354: life-sap, 342; buying, driving about. &c, 342; is the drop, 405 ; the imperishable, 405 ; is Pra^apati, IV, introd. xxi : rules over trees, IV, 76 ; protector of the north, 102 ; connected with Maruts, eka- viw.ta-stoma.nNhkevalya-.fastra, vaira^a-sam.in. 102; the nectar of immortality. 251, 252 ; with AgniXayana, Soma to be pressed for a year, 320 ; is the moon, 349 : V, 6, 9, 10 : pressed at full moon,ai d in the sub iequent half-month enters waters and plants, 10; Soma created out of Praj&pati will) a life of a thousand years. 1 5 : Agni and Soma bei om i eater and food, 16 : Soma, the moon, is the \jvamedha, j 5, 5 1 ; takes .S'ri's rival power and receives Imitra- vinda 1 oblation (pap), 62 -65 ; fetched from heaven by Gayatri in bird's shape, 122; Praj-apati, the sacrifice, is king Soma, 205 seq.; one purged by Soma off 1 . the Sautramawi, 2 1 7 seq. ; is the drink of the Brahmaaa, 217 ; is Indra's faithful companion, 226 ; contributes to joy (intoxi- cation!. 227; jukra somapitha, 231; jukra madhumat, 232; taken from Indra by XatnnXi, and brought away again by the Ajvins and distilled by Saras- vati, 222, 232 ; the second of the ten deities 'all the gods' receive oblations of drops, 280 ; Soma Vaishwava, king of the Apsaras, 366 ; Soma is the seed of the vigorous steed, 390 ; king Soma's throne-seat, 461, Soma-netraA (deva£), seated above. III. 49- Soma-Rudra, pap to, cooked with milk from white cow with white calf. III. 65; they removed darkness from the sun (Surva), 66. Soma-sacrifice, interlinked with AgniXayana, III, 343; the per- former of it eats food once a year in the other world, IV, 299 ; is (Pra^apati's) seventeen- fold food, 348: as distinguished from haviryajfwa, V, 119. soma-sawstha, III, introd. xi, xii. Soma.mshma Satyaya^vvi. disputation on Agnihotraat Ganaka's house, V, 112, seq. somatip ivita, III, 129; somatiputa, V, 226. somavamin, III, 129: V, 217, 226. soma-vendor, malted rice bought from him at Sautramani, \', 220. son,— sons treated kindly by father, IV, 25; when asked by father to do anything, say 'what will therefrom accrue to us?' 59; dear son a favourite resort, ]6i : taken by father to his bosom, 206 ; sons in early life subsist on father, the reverse in later lif •, Y, 1 57 ; father re- turning from abroad is received kindly by his sons. 204; father and son part in time of peace, 308. Sona Satrasaha, king of PaV/X-ala, per- formed the A.ivamedha, V, 400. soundmg-holes, are the vital airs, v. 487. South, connected with Pvshatra, &c, III, 91 ; kine and goats most INDEX TO PARTS III, IV, AND V. 573 plentiful in south region, 404 ; is the trish*ubh, IV, 1.5; isvira^g (wide-ruling), 46, 101 ; the Rudras its lords, 101 ; India its protector, 101 ; connected with pan£adaja-stoma, praiiga-jast ra, and brihat-saman, 10 1 ; con- nected with Vayu, 106; region of Fathers, 22<>: V, 485; is space and the air, V, 17. South-east, Ukhya Agni 1 the sun) held up towards, III. 2X0: sa- cred to Agni. IV. so : the sun is placed there, 133: in that ngion is the door to the world of the Fathers, V, 42 j. sowing, of all kinds of herb-seeds on agnikshetra, III, 337. space 1 aerial expanse) is Prajapati the year, and the Saptadaja- stoma, IV, 62. spade, is a thunderbolt, V, 44S : of udumbara or vikahkata wood, 448. sparrow (kalavihka), springs from Vijvarupa's head, III, 130. speech (voice), lord of, is Pra^a- pati, III, 5; based on vital air, t 5 1 ; is the sruX', 192; world of speech, 145, 192: there is a keen edge to it on one or both sides, 200 : speaks truth and untruth, divine and human, 200 ; consists of v:U (voice) and akshara (syllable!, 203 : is a spade, 215: is of three kinds, rik. yajTis and saman ; or low, half-loud and loud, 239; is healing medicine, 341 : by speech the gods conquered the Asuras and drove them out of the uni- verse, 387 ; the breath is the male, or mate, of speech, 391 : a vital air, 402 ; produced from mind (and the moon), and from it the winter, IV, 11 ; is the Rishi Ymakarman, 12 ; sus- tained by the pervading vital air (samanal, 15; made by the gods their milch-cow, 173; one of the five divisions of vital air in the head. 190; by speech one gets into trouble, 210; speaks both truth and untruth, 257 : Agni as Speech (the tray! vidya), 364 seq. ; is the sun, 365; evolved from mind, and from it breath, $76, -,77 ; the libations to .Mind and Sit 1 h, (Sarasvat and Sarasvati) are such to the Full and New moon, V, 28,31, 32, $5 . singleol vital airs, 246 ; mind is manifest d asspeech, 26a ; what is thought in mind is spoken by speech and heard by ear, 26 3 : by mind and speech all is gained, 507. sphfirgaka, tree, not to stand near a grave, \ . 427. sphya (sacrificial wooden sword 1. handed to consecrated king, III, no; gaming-ground prepared therewith, 1 1 1. spinal column, is continuous, V, 35- spoon, (cf. sruX-, sruva), taking up of the two offering-spoons (^uhu and upabhrit), V, 56: not to clink together, 57, 60, 61. spring-season, connected with east, gayatri,&c, III, 91 ; is the earth, 386 ; consists of months Madhu and Madhava, 386 ; produced from breath, and from it the Gayatrt, IV, 4 ; in spring forest- fires occur, V, 45; the Brah- mana's season, 348. sprinkling,- of Sacriticer with re- mains of (prasavaniya) offering- material at Va,gapeya, III, 38; of tire-altar with water, IV, 169, 174: of completed lire-altar with mixture of dadhi, honey and ghee, as Agni's after-share, 185; of sacrificial horse with water, V, 278, 3 16. sprit, bricks of fourth layer, IV, 66 seq. ; free creatures from death, 67. spriti, oblations, V, 133. Sraumatya, a teacher, his view of the nature of Agni, IV, 363. Sraushaf, different modes and tones in uttering it, V, 57 seq.: its live formulas are the un- exhausted element of the sacri- fice, 170 ; — 482, 502. jri, excellence, III, 144, 1.63, 392; distinction (social eminence), IV, no, j 32, 241 ; V, 285, 313; goodness (?), 326, 327; pros- perity, V, 18, 59; beauty, 315. 574 SATArATHA-HRAII.MA.VA. Sri, goddess of beauty and fortune, springs from Pragapati. and is despoiled by the gods, V, 62. Snff,gaya, a people, V, 269. sr/'shn. bricks of fourth layer. IV, 71 seq. ; ? throwing of prastara (sacrificer) into the lire, V, 2.) ; creation (?), 458. Srotriya, is an upholder of the sacred law. III. 106. srui (offering-spoon), is speech, III, 192 ; the two serving as Agni's (the golden man's) arms, 373: of udumbara for Vasor dhara, IV, 214. Srutasena, performs Ajvamedha, V, 396. sruva, (dipping-spoon), thrown east- ward or northward. III, 53; is breath, 192 : two oblations therewith, IV, 20^. staff, as sacrificial fee, V, 11, 12. stake, sacrificial. See Yupa. stambaya^us, III, 325. standing, one is stronger than sitting, IV, 172, 178 ; he who has not yet gained a position (but is striving to gain it) is anointed standing, 227. stars (nakshatra), how created, III, 149 ; are the lights of righteous men who go to heaven, 244: are the hair (of the world-m IV. 288; as Apsaras, the Gan- dharva Kandramas' males, are lightsome (bhakuri), 232; originate from PragSpati's hair- pits. 561. steer (rishabha) is vigour, produced in the form of the satob/v'hati metre, IV, 38. step, is the briskness in man, V, 266. . sthall, cauldron, III, 270. sthapati (governor), III, rxi. Cf. Revottara. sticks, striking king with, III. 108. stobha, lil. introd. xxiii. iya, obi lions o! drops, a thou- sand to ten deities, V, 279, 280. Stoma, are laid down as bricks in fourth layer, IV, S9 ; are t he- vital airs, 6 1 ; are food, 218; oblations relating to the Uneven and Even stomas, forming part of tl or dhara, 217, 218 ; seven, 277, 314; do not tail by excess or deficiency of one stotriya, V, 157 ; increasing by four (verses), 166, 167. stomabhaga, bricks of fifth layer, are the essence of food, IV, <).- seq.; are the firmament (naka), 93, 97; the first twenty-one are the three worlds and four regions ; the last eight arc the Brahman, the disk of the sun, 94; are the heart, 96, 99, 115. stone, hunger is laid into it, hence it is- hard and not lit for eating, IV, 170: put in water-pitcher and through it in Nirr/ti's re- gion, 171 : it should break there, 171 : variegated stone set up whilst Agni is led forward, 195 ; is the sun, 196 ; is the vital air and vital power, 196; is put into the Agnidhriya dhishnya, 243, 360. stool, gold, for Saerificer, and Adh- varyu, V, 360, 361. stotra,III, introd. xii seq.; attended by Saerificer, 41 ; is the Sacri- ficer's own self, 41 ; stotras of Abhishe/-aniya, 69 ; the same as the jastra, IV, 14; connected with the production of food (life), 72. stotriya-tr/£a, IV, T4. stronghold, threefold, III, 213. sfi. 'to animate, speed,' III, 2. Subhadrika, dwelling in Kfunpila, > 5 ?2I. Subrahmanya, priest, is made the Udgatri, V. 1 37. sGdadohas, and sadana, III, 301, 305, &c. ; is the breath, 302, 354;. IV, 5. ■Sudra,— Arya and Sudra ruled by day and night, IV, 74, 75; Sudra woman as the Arya's mistress, V, 326 ; Sudra is untruth, 446. jii/{', heat, pain, suffering, IV, 171 ; V, 497 n. Suii, second summer month, IV, 29. .Sukra, first summer month, IV, 29. Sukra-graha, 111,6; puroru/fr formula of, in; produced from r/'k- sama-saman, and from it the saptadaja-stoma, IV, 8. Suktavaka, a completion of the sacrifice, V, 44. jfilavabhr/tha, V, 122. INDEX TO PARTS III, IV, AND V. 575 summer-season, connected with the South, Tri-h/ubh, &c, III. 91 ; produced from the mind, and from it the I rishmbh, 1\', 6 ; consists of months Sut\ and Sukra, 29 ; is t lie part between earth ami atmosphere, 29 ; is scorched, V, 45: the Kshatriya's season, 347. Sun, twenty or twenty-first-fold, III, »65; IV. 163: V, 37, 291, 305 : there is a man in the sun's disk (maWala), III, 367; its disk is tin1 Brahman, and the Gayatri, IV. 94; is smooth and round, 180; its disk is varie- gated, 196; when the sunsets it enters the wind. 333 ; is a baker of the baked, 352 : is the foundation of Pnig-apati and the Sacriticer, and generated out of their own self, 354, 355 ; the sun — its orb, light, and man — is the triple science, the .Ma- had Uktham, Mahavrata, and Fire-altar, 366; the man in it is Death, who is immortal, 366 : its orb is the gold plate and tiie white of the eye; its light the lotus-leaf and the black of the eye ; its man the gold man (in the altar) and the man in the right eye, 367, 368; is the goal, the resting-place, V, 37 ; the towering form of the bull, 107 ; (Aditya) slaughtered as an animal victim by Prayapati, and ( oasequently endowed with cer- tain powers, 128 seq. ; repre- sented by piece of gold tied to darbha plant and taken west- wards, 195; established on the Br/hati, 255, 256; walks singly, 314; is spiritual lustre, 314, 315; not rivalled by any one, 354 ; no one able to turn him back, 359 ; is a remover of evil, 426; originates from Vishwu's head when cut oil'. 4 42 : whilst the sun shines the performer of Pravargya is to wear no gar- ment, nor to spit, nor to dis- charge urine, 447 ; is Brahma- naspati, 45^ is the truth, 457: the Brahman (n.), 460; Yama, 460; Makha, 460; is the child (garbha) of the god-, 469 : the lord of creatures, 469 ; the sustainer of sky and gods, 470: the never-resting guardian, 470; is the lather, 472: is a web-weaver, 484; the quarters are its corners, 1.98 ; is the tal- low stallion, 501. Sun and .Moon iMiryaXandramasan), are Pragapati's eyes. Ill, 113. Sunaisepha, legend of, III, 95, 109. iSunasirya, seasonal offering, 1 1 1, 48; Sunasiriya, part of Pra^apati's body, V, 77 : oblations of, 77 n. sun-motes, III, 79, 80: as Apsaras, the Gandharva Sfirya's mates, IV, 231: they (loat clinging together, 231. sun-rain, III, 76. sun-rays, are the Vijve DevaA, V, 196. sunwise motion, III, 359; leads to the gods, 372, 373. Suparwa, eagle (or falcon), Savitr/'s (garutmat) Suparwa, (is Praja- pati), IV, 105 ; a Suparwa of the Trishmbh metre (is the madhyandina-pavamana) bear- ing the Saerilicer to bliss, V, Suplan Sarwj-aya, V, 239. sura, cups of, III, 8 ; mean untruth, &c, 8, 9 ; drawn by Nesbfri, 10; one of them held by Yauya or Ra^-anya, 29; oblation of, 133 ; offered to bathers from pitcher with a hundred, or nine, holes, 136; originates from Indra's hips, V, 215; preparation of sura, 223, 224: it means food, and the Vij, 225; contributes to joy (intoxication), 227, 228 ; is the essence of waters and plants, 233 ; gladdens the Saeri- licer, 233; is drank by him and priests, being unpropitious for a Brabmana, 233, 245; others make a Rayanya or Valrya drink it, 233 ; it falls to the share of the bathers of him who drinks it, 233 ; purifies the Sacriticer whilst itself is purified, 236. surrender (parida), of one's self, IV, 186, 239, 251, 269; V, 236. Sfirya, as Gandharva, with the sun- motes, as Apsaras, his mates, 576 SATAPATHA-BRAHMAtfA. IV, 231; is the highest of all the universe, 240; created by Brahman and pi iced in the sky, V, 27; evolved from the skv, and from him the Sama- veda, 102: Sfirya's daughter purifies the Soma with tail- whisk, 226: she is Faith, 226; Surya, the highest light, is hea- ven, 2'>7 : sacrificed as animal victim, 320: expiatory pap, 346, 347; is the eye of creatures. 346; Surya, Vayu, and Heaven and Earth, 347 ; walks singly, 388 : one of his rays is the rain- winner, 478; is heaven, the highest light, 502 : (regent of the sky; is the self of the god.-, 5°5- SuryaXandraniasau, are Praj-apati's eyes, Ml. 513. Suryastut Ukthya, V, 419. Sushena, Parj-anya's chieftain fgra- ma«i) in the upper region, is the second winter month, I\. 108. Siuravas Kaushya, a teacher, IY, 391. Suta, one of the ratnina/', 1 1 1, 60 ; is the spiriter 1 sava), 60-62 ; 1 1 1 . suta and asuta, Y, 241 n. Svadha, .is Mich the Fathers wor- ship the divine Purusha, IV, 373 ; the Father's food, V, 96- 98, 234 : the autumn is the Svadha, (23. svadhyaya, the study of one's daily lesson of the scripture-, Y, 100 seq. svaha, therewith logs are conse- crated, III, 261 : i- food, I V, i --,') : is distinct (definite), 183 ; i- the Vasha/, 277. Svaidayana, a Saunaka, and northern Brihmana, defeats Uddfdaka Ani'/i. V. to seq. svar, 1 f. I>hu£. svara^", metre, III. 564; of thirty- four s\ llables, IY, 385. svara-saman, produced from Trish- fubh, and from it the Antar- yama-graha, 1\', 6, 7 ; how chanted, ib. svara-saman days, performed either Vgnish/omas or as Ukthjas, V,i47. Svarbhinu, an Asura. smites the sun with darkness, III, 65, 406. Svar^it Nagna^ita, or Nagnaidt. the Gandhara, a ra>anyabandhu, IV, 21. svayam-atri«»a brick, represents the three worlds, III, 155 ; the first belongs to Pra.gapati, r87, 378 ; second to Indragni and Vijva- karman, 1.-58: third to Para- meshtbin, 188 ; — laying down of first, as earth, food, and vital airr 377 : the lower vital air, 399 : IY, 2 ; the second (in the third layer) is the middle part of the body and its vital air, 42 : the air, 44, 45 ; the third (in the fifth layer), 96, 99 ; the vital air in the middle of the body, 114. 116, 140 seq.; obla- tions thereon, 182 ; is an utta- ravedi, 182; svayainatr/Wis as substitutes for tire-altar, 271. Svetaketu Aruweya, has sacrifice performed for him by Vaijva- vasavya, IV, 333; his view re- garding the fore-ollerings, V, 40 ; regarding the nature of honey, 90; disputation on Agni- hotra at G'anaka's house, 1 1 2 seq. ; questioned by his father regarding the fording-footholds of the year, 147, SVikna. See Pratidarja, R/shabha. Svish/akr/'t, performed between two oblations, III, 40; the same for kamyesh/is, IV, 24S; is fer- vour (tapas), Y, 41 ; the Kshatra, 253; three oblations of blood at Arvamedha, 337, 338; is Rudra, 338. swan maidens, V, 70. sweat-pores, as many as there are hair-pits and ram-drops, V, 169. 6'yaita-saman, III, introd. xvi : sung by some over completed altar, IV, 180. jyama, III, 14. jyamaka, millet, III, 70. SySparaa, a people, IY, 344 n. ; .S'vaparwa Sayakayana, III, 171 ; IV, 274, 344. syena, falcon or eagle, one of the Gayatri metre (is the bahishpa- vamina) bearing the Sacrificer to bliss, V, 173; the talon- >^o INDEX TO PARTS III, IV, AND V. 5*7 "* // slaying jyena, the king of birds, originates from Indra's heart, 215; with two feathers of jyina the sacrifice is purified (swept up and down) at Sautramaz/T, 230. tail, — twenty-one-fold, IV, aaa; con- traction and expansion of bird's tail, 301 seq. ; — tail whisk as purifier, V, 220, 235. TaWya, III, 153. tanu, (five bodily parts), III, 152. Tapa, the first dewy season, IV, 1 26 ; is the sun, 126. tapas, (austerities) to be practised : of him who does so every part shares in the world of heaven, IV, 362; there is no perpetuity in it, 418. tapaj^ita, (the fire-altar used at the sacrificial session of that name), IV, 317; substitute for a session of a thousand years, V, 171 seq. ; amounts to a Brihati, 172. Tapasva, the second dewy season, IV, 126. Tarkshya, the commander-in-chief of the sacrifice (or north), is the first autumn month, IV, 107; Tarkshya Vaipajyata, king of birds, V, 369. tarpya, III, 85. teacher, of brahma&irin, whether to carry on sexual intercourse, or not, V, 90. testicles, V, 500. thighs, joined to body at upper end, III, 306; thigh-bone the largest bone, IV, 137. thirteen, IV, 74. thirty, — limbs of body, IV, 167. thirty-one, IV, 76. thirty-three, IV, 76; V, 164. thousand, — means everything, IV, 147, 304 ; V, 348 ; — the benefits of a life of 1,000 years, how to be gained, IV, 362. thread, — with it fried rice-grain is bought at Sautrama/n, V, 219. threefold, the, belongs to gods, III, 21. throne-seat, of udumbara, for con- secration at Vajftpeya, III, 35 ; of khadira at Abhishe^aniya, 105 ; rising from, 128 ; thereon Ukhya Agni placed and carried, 267 seq. ; represents the earth, 267 ; of udumbara wood, 267 ; V, 249; represents imperial dignity, 249 : royal dignity, 249; the womb and navel of the Kshatra, 250; throne-seat, of Pravargya, the samrag-, 461 ; of udumbara, shoulder-high, 461; wound with grass-cords, 461. thunderbolt, is fitteenfold, III, 413; the (sixteenfold) sun (Aditya) is its wielder, IV, 85 ; has a sling (or handle) on its right side, 86 ; Indra drives off the Asuras therewith, 193 ; is the thunder, V, 1 16. tiger, skin of, used at consecration ceremony of Ra^asuya, III, 81; is Soma's beauty, 81, 92; produced in the shape of the virag- metre, IV, 38; is vigour, 38 ; springs from entrail of dead body, if not cleaned out before being burnt, V, 203 ; springs from Indra's entrails, 215. tilvaka, tree, not to stand near a grave, V, 427. tongue, distinguishes the essence (taste, flavour) of food, V, 263. tooth, —how teeth grow and decay, V, 52, 54- top, — of grass-stalks is sacred to the gods, IV, 185. tortoise (kurma), how- created, III, 147 ; a living one placed in first layer, 389; is the life-sap of these worlds, and these worlds them- selves, 389 ; the lower shell the earth, the upper one the sky, and what is between is the air, 389; is anointed with dadhi, honey, and ghee, 389 ; is the same as the sun (Aditya), 390 ; is the vital air, 391 ; Agni Vaij- vanara, Aditya, creeps over the three worlds in the shape of a tortoise, 392 ; the lord of the waters and the bull of bricks, 392 ; — how laid down on the altar, IV, 2. traidhatavi, offering at Sautramawi, III, 1 39 ; at Purushamedha, V, 412. trayastriwja (-stoma), connected with pankti, raivata, &c, III, [44] PP 5/3 DATAPATH A-BRAHMAATA. 91 ; trinava and trayastrimja, produced from the agrayana and from them the jakvara and raivata-samans, IV, 11, 12; is a foundation, the year, 65 ; connected with .R/'bhus and Vfove Deva/j, frees living beings (bhuta) from death, 70 ; is connected with Brihaspati, the Vjjve Deva/\ the upper region, &C, 103 ; last of the uneven stomas, 217; trayastriw/ja day, 420. trayi vidya, III, 139; (the brahman) first created, 145, 192 ; is all the metres, 193; consists of hymns, tunes, and prayers, 196 ; dug out by the gods from the mind- ocean, 415; (stoma, ya^us, rik, saman, br/hat, rathantara) is food ; mentioned in final benediction of the Vasor dhara consecration, IV, 220 ; is the truth, 258; the (Soma)-sacri- fice, 261 ; contains all existing things, 352 ; Pra^apati's body contains (or consists of) it, 352; consists of 10,800 eighties of syllables, 353 ; is Speech, and Agni (the fire-altar), 364 seq. ; is the universe, 403 ; constitutes the (new, divine) body of the Sacrificer, V, 38 ; evolved from Agni, Vayu, and Surya, and from it the luminous essences hhuh, bhuvai>, svar, 102, 103 ; the Brahman priest to use the trayi vidya, 104 ; is the unex- hausted element of the sacri- fice, 170. travodaja-stoma, gained by Vasus, ' 111,40. trayoviw.fa-stoma, the array, the year, IV, 63. trees, all except ndumbara side with the Asuras against the gods, 1 1 1, 256 ; ruled over by Soma, IV, 76. tret!, die. III, 107. trikakubh (metre), is the udana, IV, 88. triwava-stoma, connected with Pahk- ti, jakvara, &c, III, 91; with trayastriwja produced from the agrayana-graha, and from them the jakvara and raivata-samans, IV, 11, 12; is strength, the year, 64 ; connected with Aditi and Pushan, 69 ; connected with upper region, Br/'haspati, Vijve Deva£, &c, 102, 103 ; is the two sides (flanks), V, 164 ; trwava day, 420. tripawa, III, 85. triple science. See trayi vidya. trishawyukta, offerings, III, 54, 56. trish/ubh, gained by Indra, III, 40 ; is vigour, strength (virya), 64 : is the one rule which the gods keep, 447; IV, 262, 308; V, 311. 312 ; connected with kshatra, &c, III, 91 ; is the body, self, 167, 218, 253; produced from the summer, and from it the svara-saman,IV,6 ; year-and-a- half-old calves produced in the form of it, 39 ; is the south, 45; the air of trishmbh nature, 57 ; Vayu connected with it, 142 ; is the thunderbolt, 193, 308 ; con- nected with the sun, 197; of eleven syllables, 308 ; is the generative breathing (of Pra^a- pati), 327-379; an eagle of the trish/ubh metre (midday Pava- mana) bearing the Sacrificer to bliss, V, 173 ; thereby the Ru- dras consecrate king, 312. trivrit-stoma, gained by Mitra, III, 40 ; connected with brahman, &c.,9i ; produced from upa/wju- graha, and from it the Rathan- tara, IV, 5 ; the swiftest of stomas, 61 ; is Vayu, 61 ; is breath, 66 ; through it (con- nected with Agni l the priesthood delivered from death, 67 ; is the head, 78; connected with Agni, the Vasus, the east, ajj-ya- jastra, rathantara-saman, 100. truth, remaining with the gods, and untruth with Asuras, IV, 257; he who holds to it, though first poor, in the end prospers, 257 ; truth in faith, V, 46 ; conquers pain, always to be spoken, 85. Tura Kavasheya, IV, introd. xviii ; builds fire-altar at Karoti, IV. 279. Tvash/r/', assists Varu«a, III, 113; rules over living forms, 113, 115 ; (sawsr/'p) ten-kapala cake to, 115; prayiujaw havis (ten- INDEX TO PARTS III, IV. AND V. 579 kapila cake), 1:5 ; his son Vu- varGpa, 1 30; V, 113 ; ram slaughtered for him, III, 11 fashioned first the sheep. 4.1 1 ; takes SrVs forms and receives imitravmd.il oblation iten - kapala cake), V, 62-65; prac- - mystic rites on Indra and (.xiiudcs him from the Sonia- draught, 2 1 3 seq. : 248; Tvash- tri, tlie seminal, is multiform, 293 ; fashioner of the couples of animals, 293. twenty-five. IV, 75. twenty-five-fold, is seed, III, 353 : is the body, IV, 168, 222. twcnty-four-fold, is man, III, 167; the wing (paksha). IV, 222 ; Pragapati, the year, V, 141. twenty-nine. IV, 75. twenty-one, IV, 75, 191 ; V, 150. twenty-one-fold (or twenty-first), is man, III, 172 : (stoma) the sun, 127, 265; IV, 163 : V, 37, 150 (cf. notei. 305 note. 333, 335; the tail, IV, 222: the belly. V, 164; the altar, &c, 334, 335; the head of the sacrifice, 335. twenty-three, IV, 75. twinkling of the eye, as many as there are spirations, and hair- pits, V, 169. udana, becomes the vyana. IV, 16 ; (breath of the nosei fills man, V, 31. udanabhr/'t (holders of the upward air 1. are the ear-sustainers, IV, udavasaniyesh/i, III, 115, 139; I\ , 269. udayaniya (Atiratra), IV, 254. Uddalaka Aru«i, son of ( Aru«a) Gau- tama, a KurupawXala Brahmawa, [IV. 333 n., 393n.:l V, 50 seq.; in disputation with SauXeya Pra- >tinayo^ya, 79 seq. ; teacher of Proti Kausurubindi, 153. Uddalavat, a Gandharva, V, 30. udder, in one third of cow, III, 237. uddhara, share, — purastad — , upar- ish^at, IV, 162. Udgatr/ priest, seated towards north, III, 109; gold wreath his fee at Dajapeya, 119: by means of the Mahavrata (saman) he puts the vital fluid into Prag&pati, the altar, IV, 282 ; is the rainy season, V, 45 ; initiated for Sattr.i lis being the thunder- cloud and rain), 135; holding on to him from behind, 173 ; not to chant the Udgitha of bahishpavamana at Ajvamedha, 305; is the friend of the gods, 388; the Udgatris do, as it were, the Patni's work at the sacrifice, 504. udgitha, — of bahishpavamana at Aj- vamedha performed by the horse, V, 305. udumbara ( ficus glomerata), mean- substance, food, III, 35, 36, &c: strength, life-sap, 373 ; used for throne seat at Vag-apeya, 35 ; for food-vessel, 36 ; for con- secration water-vessel, 73, 80; ditto for the king's kinsman to sprinkle from. 83 ; branch hid- den in wheel-track, 104 : how produced, 256; sides with the gods, whilst all other trees do so with the Asuras, 256; con- tains the vital sap of all other trees, 256, (267), 394 ; produces fruit (thrice a year) equal to that of all other trees, 257 ; is always moist, 257 ; udumbara jar used for sowing seed on Agnikshetra, 337 ; etymology, 395 ; samidhs of, IV. 1 89, 191 ; samidh with forking branches, 203 ; offering-ladle of, for vasor dhara, 214 ; originates from In- dra's flesh (and force), V, 215 ; means strength, force, 220, 448. ugg-iti, formulas and oblations, III. 40. Ugra, torm and name of Agni, III, 159 ; is Vayu, 160. Ugrasena, performs Ajvamedha, V, 396. ukha, fire-pan, — materials collected for. III, 180 : belongs to Pra^a- pati, 180 ; eight parts of, 180 ; thereinto the Sacrificer pours his own self, 180; represents the three worlds, 210, 233 seq.; 313; fashioning of, 233 seq.: is a cow, 237 ; is Agni's self (body), 239; is the Sacrificer's own self, 251 ; baking of pan, 252 seq. ; instructions in case sSo SATAFATIIA-BRAHMAA'A. of its breaking, 263 ; ditto in case of fire therein going out, 263; etymology (ut-khan), 270; filled with sand and milk, 310, 311 ; not to be looked at when empty, 310 ; placed on mortar in first layer, 396-398 ; is the belly of the animal Agni, 400 ; shaping and baking of it side by side with the building of fire- altar, IV, introd. xix ; a repre- sentation of the three worlds, ib. ; is placed on the mortar, 2 ; PnTg-apati and Sacrificer are poured therein as seed into the womb, 341 ; therein, as the three worlds, Pragapati pours his own self, 354. Ukhya Agni, III, 263, 265; is held up towards east, 272, (275) ; towards south-west and north- east, 280 ; carried about for a year, 269; placed on chariot and driven about, 290 seq. ; poured on Garhapatya, 310; IV, 191 n. ; 308 n. ; by building an altar without carrying him for a year one kills all beings in the form of an embryo, 272; one must not officiate at such a sacri- fice, 272 ; relaxations of rule, 273, 274 ; only one who has carried Agni for a year attains immortal life, 324 ; placed on fire-altar with' vasha/,' 202,341. u^/)ish/akhara, V, 489 n., 500. uktha, III, introd. xiv-xvi ; ( = ma- had uktham), the food of Agni, IV, 342 ; the uktha is Agni, Aditya, Prana, the Purusha, 399 ; ( jastra), V, 257. uktha-stotra, III, introd.xiv seq., 127. ukthya-graha, III, 11. Ukthya sacrifice, III, introd. xiv- xvi; victims of, 12; two hundred and forty, or two hundred and thirty-four in a year's session, . V, ,47- u'liikhala, etymology, III, 395. unbelief and belief, as two women with a man, (wrath) between them, V, 1 1 1-1 12. uneven, belongstothe Fathers, V,42 3. universe, in the beginning was nei- ther existent, nor non-existent, IV, 374; is Mind alone, 375; is only Death, hunger, which creates Mind, 402 ; universe originally was nothing but a mm of water, V, 12 ; in the beginning was the Brahman, 27. Unnetr/, priest, initiated last for sattra by non-initiated Snataka or Brahma/Jarin, V, 1 37. unstringing (formulas). See ava- A. A tana. untruth, — remaining with Asuras, and truth with the gods, IV, 257,; he who speaks untruth, though first flourishing, comes to nought in the end, 257 ; women, the judra, the dog and the blackbird (crow) are un- truth, V, 446. upabhrit. See spoon. upahita, III, 151. upawju-graha, III, 6 ; is the mouth of the sacrifice, 53 ; produced fromgayatra-saman,IV,4; from it the trivr/'t, 5. upanayana, initiation of Brahmani- cal student, V, 86 seq. upanishad (mystic import), the essence of the Ya^us, IV, 339; regarding the nature of Agni, 363^seq.; V, 155. uparish/ad bhaga/j, IV, 185 ; cf. uddhara. Upasad, III, 116. 118, 355 ; IV, 187; with three kindling-verses, and without prayagas and anuyag-as, IV, 259; the two performances are two strongholds between which the lire-altar is built, 316; are the fervour in the sacrifice, 317; are day and night, and Pra- vargya the sun, 317; three, six, twelve, or twenty-four Upasad- days, or a year, 3 1 7, 3 1 8 ; on Sata- rudriya-day, day of preparation, and sutya-day, 320; like after- offerings of a backward direc- tion^, 43 ; twelve Upasad-days at Ajvamcdha, 371; ditto at Purushamedha, 403 ; is com- bined with Pravargya, 493. upajaya, supernumerary, V, 220 n. upasthana, of fire on fire-altar, I V, 269 ; with seven-versed Aindra- hymn, 274, 275. upaya^, by-offering, eleven. III, 163. upayamani, (supporting) tray, V, INDEX To PARTS III, TV, AND V. 581 458 ; is the air, the Pravargya pot placed thereon, 477, 4.81, 4SS. upper lor jireat) region,— is the sun, 1 V. ;- • the pankti, 45 ; sover- eign mistress (adhipatm), 46, 10: ; theVijve DeviLtits lords, 10 j : connected with Brv'has- pati, the triwava, and trayas- triwja stomas, the jakvara, and raivata saxnans, 102, 103 ; a boon-besto\ver,is Praq-anya.ioy; is the Sacrificer's region, 485. Unja, second autumn month, IV, 49. Urvari, an Apsaras, — is the upper ion, or the oblation. IV, 108; Urvaji, and Purflravas,V, 68 seq. Ushas, wife of Bhutanam pati/j (Pra- jjapati, the yean. III, 158. ushnib, — in the form of it three-and- a-half-year old kine produced, IV. 39; is the eye (of Pra^a- pati), 327-328. ushwisha, turban, III, 86. usurer (money-lender), V, 368. utkara, heap of rubbish, is the seat of what is redundant (super- fluous), IV, 137 utsadana, — of Pra\argya, IV, 187 ; V, 493 seq. utsarga, formulas of removal (of dis- tress), III, 408. uttaramandra (tune or lute), V, 356. uttara-naraya^/a (litany), V, 412. uttara-vedi (high, or upper, altar), is the sky, III, 349; the womb, 349 ; the air, V, 248 ; on the uttara (northern) vedi, 225; used for ' setting out ' the Pra- vargya vessels, 498 ; its navel is the voice, 49S. va?a (food, race, strength), III, 204. Vag-a, — Savitr/', with i?ibhus, Vibhus, and Vag-a, receives offering of gharma, V, 480. Va^apeya, III, introd. xi, xxiii seq.; by offering it one ascends to upper region, 2,3; to the nght, 33 ; becomes immortal, 33; wins Pra^apati, 3; it be- longs to Brahmawa and Ra^anya, 3 ; by offering it one becomes samrag-, 4 ; it is superior to Rag-asuya, 4 ; IV, 225 ; number seventeen prevails thereat, III, 8; etymology, 13 seq.; is .1 supernumerary (special) rite, 246. vagapcya-graha, belongs to Indra, III, 6 ; five such, 8. vag-apeya-saman, III, introd. xxiii. 11, 12. vag-aprasavtya, (seven) oblations as VSgapeya, III, 37; with re- mains thereof Sacrificer sprin- kled at Vag-apeya, 38; (fourteen) oblations (of all-herb-seed) at Agni&iyana, IV, 223 seq. ; are all food, 224. V:\g-ajravasa. See Kujri Vaga- jravasa. vaghat, III, 2iS, 223. vag-in, horse, carries the Gandharvas. IV, 401. vag-ina;» saman, III, 23. vai, meaning of, III, 198. Vainya. See P/v'thin. Vaipajyata. See Tarkshya. vairag-a-saman, III, introd. xx, xxii, xxiii; connected with Anush/ubh, ekaviwja-stoma, autumn, 91 ; produced from ekaviwja-stoma. IV, 10; connected with Soma. IMaruts, north, &c, 102. vairupa-saman, III, introd. xx, xxii; connected with vis, Gagati, &c., 91 ; (?) = r/'ksama-saman, IV. 8, 9 ; is an aiVa-saman, 10: connected with Varuwa, the Adityas, the west, &c, 102. vauakha, month, new moon of, coin- cides with the nakshatra Rohin?. V, 2. \ aishwava. See Soma Vaishnava. Vaijravawa. See Kubera Vaijravawa. Vauvadeva. seasonal offering, 111,47; part of Pragapati's body, V, 74; oblations, 74 n. ; at Ajvamedha (to Ka, Prag-apati, Aditi, Saras- vat i, Pushan, Tvash/r/, Vishmn. 289 seq. ; 292 seq. vaijvadeva-jastra, connected with Br/haspati, the Vijve Deva/j, the upper region, &c, IV, 103 ; on second day of Ajvamedha, V, 381. vauvadevi (amiksha), III, 108; — bricks, IV, 23, 30 seq. ; repre- sent creatures, 3 1. vaijvakarmana, formulas and ob- lations (corresponding to the iS2 .VATArATHA-URAlIMAiVA. Savitra ones), IV, 266 ; Agni Vairvakarmana, 268 ; are the second half of the year, 347. Vaijvanara, twelve-kapala cake to, 111,57; Vaijvanara is the year, 57,170; prayugawj havis (twelve- kapala cake), 125; pajupuro- f five cuttings 1 portions), V, 125 ; vapa offering on second day of Ajvamedha, 392 seq.; victims with and without vapa, 420. var, etymology, III, 146. varawa wood, peg of, V, 436 ; enclos- ing-sticks, 439; sruva-spoon, 439- varavantiya-saman, III, introd. xiv- xxi ; used for Agnish/oma-saman on first day of Ajvamedha, V. 376. \ arkali, V, 169. varshahara, saman, V, 501. vartraghna, are the ag-yabhagas, V, 350. Varuwa, by ten syllables gains VirSg-, III, 40 ; his noose, 47, 57, 280; Varuwa is Agni, 51 ; (? B/vhas- pati, 68); barley pap to, 57, 60; to Varuwa belongs the black, hence black cloth the fee for oblation to Varuwa, 58 ; knot sacred to Varuwa, 58 ; is the spiriter (sava) of gods, 60; the horse his sacrificial animal, 60; to Varuwa belongs what is hewn by axe and what is churned, 67; what is cooked by fire, 68 ; what grows in ploughed ground, 71 ; the flowing water that does not flow, 76; the garment of initiation (at Abhishc&vniyaj, 87 ; Varuwa Dharmapati, barley pap to, 7 1 ; Varuwa consecrated king, 98, 103; upholder of the sacred law, 106; Varuwa Sa- tyaiu/as, 109; on being conse- crated Varuwa's lustre (bhar^asj departs from him, 113; assists himself, 113; sawsr/'p-oblation (barley pap) to, 116; seizes creatures, 116; prayu^aw havis INDEX TO PARTS III, IV, AN1» \ 53;, (pap) to, 125: barley pap at SautrarnanT, 136, 137: Yam? a i- the injurer, 137; horse slaugh- tered lor him, 162 ; to him belongs the sling, 279, 280 ; the sheep -acred to him, 411: Mitra and Varuna, out-breathing and down-breathing, connected with ekavi.v/.ta-stoma, IV, 6S ; rules over one-hoofed animals, 7=,: protector of the west, 101 ; connected with the Adityas. stoma, marutvatiya- jastra, vairfipa-saman, 101, 102: runmati 1 lightsome) oblation to, 238 ; is Agni (when completed and anointed), 238; is the kshatra, 239; Varuna and horse, V, introd. xix seq.; part of Pra- japati's body affected by Va- runa, 36 ; takes Sri's sovereign power and receives (mitra- vinda) oblation (ten-kapala cake), 62, 65 ; sends out his son Bhr/'gu to improve his knowledge, 108 seq.; through (a cake to) Varuna one delivers one's self from Varuna's power and noose, 2:1 : Varuna's cakes of ten kapalas, for Varuna is Virag, the lord of food, 222 ; connected with winter, 247 ; upholder of the sacred law, 251 ; i^ the king of the gods, 251 ; receives oblation in Sautra- mawi (for assisting in healing Indra), 252 ; swearing by the inviolable waters a sin against Varuna, 265 ; Varuna's son or brother is a whirlpool, 266; the last of the ten deities ('all the gods ') receiving oblations of drops, 281 ; Varuna Gumbaka, 343 ; propitiatory barley pap, 346 ; Varuna seizes upon the drowned, 346 ; barley sacred to him, 346 : Varuna Aditya, king of the Gandharvas, 365 ; (the regent of waters. ? and N'akshatras) is the self of the gods, 505, 506. Varu«a-praghasiL&, seasonal offering, 111,47; part of Pragfipati's body, V, 75 ; oblations of, 75 n. varuna-sava, III, introd. xxv, 76, 103. Varuni. See Bhr/'gu. varunic nature, of cow, III, 51. varunya, I II, 57. vara, In inn, IV, 1 1 2, :23. vara (? desirable or submissive 1, III, 77- vasattvari water, — at Ajvamedha of four kinds, from the four quarters, 27s. VashaV, uttered with ten oblations of the Darjaptirnamasa, \', 3 ; is the sun and Death, and by it the Sacrificer is regenerated and delivered from death, 26 ; produces wasting away of cattle in winter, 45 ; — 277 note. Yasish/£a, the J?/shi, is breath, IV, 5; his (knowledge ofthe)Virag coveted by Indra, V, 212: formerly only one of his family could become Brahman priest. 2 12. Vasor dhara, shower of wealth. IV. 213 seq.; is Agni's Abhisheka (consecration), 213; its mystic meaning, 221 seq. ; corresponds to year and Mahad uktham, 221, 222. Vasu, dwelling in the air, III, 103, 281. Vasus, by thirteen syllables gain the trayodaja-stoma, III, 40 ; eight Vasus produced from Va/S, 149; placed on earth with Agni, 150 ; (with Mitra) mix the clay, 231 ; fashioned this earth-world by means of Gayatri, 233; Rudras and Vasus sing praises of (brick in) second layer, IV, 25; how produced, 33; Yasusand Rudras, connected with the four-footed and the X'aturviw-ra-stoma, 68 ; Vasus, Rudras, and Adityas sep- arated, and were the lords when heaven and earth separated, 75 ; connected with Agni, &c., 100 ; the lords of the east, 100 ; Vasus, Rudras, Adityas, Maruts, and Vijve DevaA build on different quarters of altar E. S. \Y. N. I'.. 118 ; the eight Vasus enumerated, V, 116; arise by performance of morn- ing pressing, 173; consecrate the king by the Gayatra metre, 312 ; obtain the part of Vishnu, the sacrifice, corresponding to 5^4 SATArATIIA-BRAIIMAiVA. the morning - pressing, 443 ; Indra, with Vasus, Rudras, and Adityas, receives offering at Pravargya, 479, 480. v'it.1. See wind. vatsapra, hymn and rite, III, 261, 283; an unyoking-place, 286. vatsara, (fifth year of cycle), IV, 21. Vatsya, a teacher, IV, 272, 345 n. vausha/, etymology, IV, 341, 346 ; forms part of the unexhausted element of the sacrifice (and trayi vidya), V, 170. vavata, addressed by Udgat/-/',V, 387. vayasyi, bricks in second layer, ; iv, 24. Vayu, how created, III, 148 ; his union with the air, 148 ; and the regions, 188 ; with hirn the Rudras in the air, 150; is the released Prag-apati, is2 ; Vayu Niyutvat, 173 ; the out-breath- ing, 173 ; one half of Pra^apati, J75 > regent of the air, 204, (210, 286); Agni, Vayu, and Aditya, are all the light, 210; goes along by the breath of the gods, 221; is the vital air that went out of Prajj-apati, 312 ; is Vijvakarman (the maker of everything), IV, 6 ; blows most in (from) south, 6; becomes the mind, in right side of body, 6 ; wind produced by the prawa- bhr/'ts, 33 ; everywhere between the two worlds, 34; runs every- where in the same direction, 34 ; is in the regions, 34 ; wind has rain in it, 35 ; over- lord of the air world, 48 ; is Prag-apati (of the air), Agni, the Sacrificer, 57, 58; takes the part of Prag&pati between head and waist, 60 ; becomes the deities and the forms of the year, 60 ; is the trivr/'t-stoma, and the swiftest, 61 ; the Support of all beings, 66 ; en- closes all beings, 66; rules over wild animals, 75 ; Agni, Vayu, and Aditya move hitherwards and thitherwards, 90 ; the all- worker (vijvakarman), in the south, 106; blows sideways in the air, 130; wind and sky the highest, and close together, 140, 141 ; is only on this side of the sky, 141 ; is the thread by which the sun strings the worlds to himself, 141 ; is of trish/ubh nature, 142; Agni, Vayu, and Aditya are the hearts of the gods, 162; is the self (body) of all the gods, 179 ; is the body (atman)of Agni-Pra^a- pati, the altar and universe, 179; Agni, Vayu, and Aditya are the Pravargya (vessels), 1 87 ; Vayu is the man (nara) of the air 'as (part of) the All (vijva), 208 ; is the breath, 208 ; Agni considered as Vayu, 363 ; Vayu, the one wind, when entering man is divided into ten parts. V, 3 ; Pragapati becomes vital air, and Vayu, 15; created by the Brahman and placed in the air, 27; Vayu one of the six doors to the Brahman, 66, 67 ; offering for expiation to Vayu in the direction in which the wind blows, 84 ; all beings (at death) pass over into the wind, and from thence are again pro- duced, 84 ; is evolved from the air, and from him the Yagur- veda, 102 ; Vayu's form taken by sun, whence wind is invisible, 130; Agni, Vayu, and Aditya are light, might, glory (fame), 173; the swiftest of gods, 278; the fifth of the ten deities ('all the gods ') receiving oblation of drops, 281; is a singer of praises, 312; Vayu cooks the food, 316 ; sacrificed as animal victim, 319 ; expiatory milk oblation, 345, 347 ; Vayu is the transformer of seed, 345 ; Vayu, Surya, and Heaven and Earth, 347 ; is Pushan, since he supports (push) everything, 474 ; (regent of the air) is the self of the gods, 505. Veda, triple (yag-us, rik, saman), III, 139, 140, 141 ; the thousand- fold progeny of Va£, 140; the three Vcdas (cf. trayi vidya), consist of 10,800 eighties of syllables, IV, 353; study of the Veda, V, 95 seq. ; bene- ficial effects thereof, 99 seq, ; INDIA T( » PARTS HI, IV, AND V. 585 Rik. Ya^jus and Saman arc light, might and glory Manic), 174. vedi, is this earth, III. 345, 349: IV. a 55 : V, a j8 : is the world of the (? place for) gods, IV, 118 ; measuring of vedi (for fire- altar), 3oscq.; (mahavedi) equal to vedi of sevenfold fire-altar, 306; vedi of ninety steps (for the sevenfold fire-altar 1, 308 : is fivefold, 309 ; right edge of vedi a balance in which the Sacrificer is weighed, V, 45 ; is the golden, brilliant-winged Gayatri who bears the Sacri- ficer to heaven, 56 ; how to step past it, 57 seq. ; two vedis at Sautramani, 225 ; is the farthest end of the earth, 390. \et, sacrificial call, is indistinct (in- definite), IV, 183; used with oblation of ghee (with gold chips in it), on completed fire- altar, 183; used (with ' svaha ') after final benediction of Vasor dhara consecration, 220; with ' vasha/,' or ' svaha,' is food offered to the gods, 221. vetasa (bamboo), etymology, IV, 174 ; cf. reed. vibhitaka nut, used as dice, III, 106 ; tree, not to stand near a grave, V, 427. Vibhus, — Savitr/', with &bhus, \ i- bhus, and Vargas, receives offer- ing of Gharma, V, 480. victim, animal, is Pra^apati, and re- presents all deities, IV, 404 ; number of, at Ajvamedha, V, 309 seq.; is quieted (killed), 321 ; human (symbolic), 407 ; set free, 411; enumerated, 413 seqq. vikahkata, (flacourtia sapida), is the thunderbolt, 111,53; 'unv 1"'"" duced, 256, 448; pieces laid round Pravargya pot, repre- senting the Maruts, V, 466 ; the vital airs, 486. \ikar«i, brick in sixth or seventh layer, IV, 96, 99, 140 seq.: is \ ayu, 140; is vital power (ayus), 141, 291. vikramana, one of Vishnu's steps, 111,96. vikranta, one of Vishnu's steps, III. 96. vik/v'ti, (fashioning) formula, III, 2S3. village-boundaries, contiguous in time of peace, V, 306, 307. vimita, shed, put upon gaming ground, III, 11. virasf, bricks- of fifth layer, IV, 83. Viraj", metre, gained by Varuna, 111. 40; of ten syllables, 183, 196; \ . 103 n. : is Agni, III, 196 ; is food, IV, 50, 204; all food. IV, 12, 87 ; V, 408, 418 ; the unassailable metre in form of which tigers were produced, IV, 38 ; also two-year-old kine, 39; is food, 50, 204; of thirty syllables, 94, 385 ; the undi- minished VirSg is India's hea- ven, 94 : the ten vital airs are the Virag-, the sacrifice, V, 3 ; possessed by VasishfAa, and coveted by Indra, 212; is the earth, 2 1 2 ; created by Prajapati, enters the sacrificial horse, 310 : born from the Purusha, and the Purusha from Virag-, 403. vij, (peasantry, clan), food for the noble. III, 13; connected with west, Gagati, vairupa-saman, saptadaja-stoma, rainy season. 91 ; connected with the gods generally, and the creator, is freed from death through sap- tadaja-stoma, IV, 68; less powerful than nobility, and differing in speech and thought from each other, 133; is the sacrifice, 144; sits as it were, 210; is indefinite, 210, 245; speak to the kshatra now in a loud, now in a low voice, V, 4 1 ; obedient to the kshatra, 227; not to be equal and refractory, but obedient and subservient, to kshatra, 303. Vishnu, by three syllables gained the three worlds, III, 40; is the upper end of the gods, 44 : the sacrifice, 45, 113; V, 179; three-kapala cake, or pap to, III, 54 ; men belong to him, or are of his nature, 54 ; three steps (strides), 96, 261, 275; by Vishnu, Prajapati created ;S6 SATAPATHA-BRAHMA2VA. the worlds, 276, 2S6 : assists Varuna in recovering his lost vigour, it.); (upasad) three- kapala cake, or pap, 118: as embryo a span long, 235, 255, 260, 268 ; Yish/ni Sipivish/a, paj) of rice and fresh milk at New moon, V, 9 ; the sixth of the ten deities ('all the geds') re- ceiving oblations or drops, 281 : Vishnu nibhuyapa, Sipivish/a, 293 ; a dwarfish animal his vic- tim at Ajvamedha, 300; enters the world in three places, 388; first reaches end of sacrificial M-->ion, and attains excellence among gods, 441 ; is the sacri- fice, 1 \2 ; unable to control his ambition, 442 ; with his bow and three arrows, 442 ; his head is cut off, and becomes the sun, 1 4-: ; is divided into three parts (the pressings of the Soma- sacrifice), 443. Vishau-strides, a feature of the haviryagwa, V, 120. vish/arapankti (metre), is the regions, IV, 88. vish/Svra^a, III, 50, 53. vish/Z>fivragin, III, 123. vish/uti, III, introd. xxii. Vishuvat, central day of Gavam aya- nam, and formerly one of the three ' great rites ' of the year's sattra, V, (139), 144 ; is in ex- cess of the year, 158. viivadeva-netra/j, (deva/j), seated in the west, III, 49. Yijvajfit Atiratra, with all the pr/sh- thas and giving away of all one's property, a substitute for a year of Soma-pressing (with Agni&iyana), IV, 320, 321 ; V, l-o. 1 vi. vuvajyotis (bricks) are (all the light), Agni, \ayu, and Aditya, respec- tively, 111, 2^0, 239; making of, 239; mean offspring, pro- geny, 239,385 ; IV, 129; laying down ot the first (Agni), III, 384; is breath, 385 ; IV, 2; Agni. 130; that of third layer, Vayu, it. 130 ; is offspring, 17 ; i- breath, 47 ; the fifth layer, 99, 129; possessed of generative power, 129; is the sun, 130; is breath, 131; Surra its lord, 131. \ ijvakarman, the purusha (man) slaughtered for him, III, 162; Vijvakarman and Indragni con- nected with the air and the second svayamatr/waa, 188, 190; IV, introd. xiv ; is Vayu, 6, 106; the /tishi Vijvakarman is speech, 12; he is Pra^apati, 28, 233 ; settles the third layer of altar, 41, 47; is Agni, 189, 19a, 204; oblation to, 204; is the lord of all that exists, 204 : eight oblations to (Agni) Vijvakarman corresponding to the Savitra oblations, 266 ; Vij- vakarman Bhauvana performs Sarvamedha, and promises the earth to Kajyapa, 421. Vijvaii, the Apsaras, is the northern quarter, or the vedi, IV, 107. Vijvimitra, rishi (All-friend), is the ear, IV, 10. \ ijvantara Saushadmana, IV, 344 n. Vijvarfipa, the three-headed son of TvaslUr/, slain by Indra, III, 130; V, 213. VijvivasUjtheGandharva, IV, introd. xiv. Vijve Deva/', by twelve syllables gained Gagati, III, 40; pawia- bila oblation (pap) on west part of vedi, 120, 122 ; piebald bullock the Hotri's fee, 122; animal offering to them (instead of to Maruts), 126 ; born from Y;U, and placed with the moon in the quarters (regions), 150; they and Brihaspati no special class of deities, 150: put the quarters in the world, 235 ; are the seasons, 311; sing praises of (bricks in) second layer, [V, 26; produced, 33; .K/'bhus ami Vijve Dcva/.> connected with living beings (bhuta) and trayas- triwja-stoma, 69 ; are the lords of the upper region, 102, 103; connected with Brihaspati, &c, 103 ; Vasus, Rudras, Adityas, Maruts, Yuve Deva£, build on different sides of altar (E. S. W.N.U.), 118; sit down with the Sacrificer on the higher seat (in the sky), 124; are Indra and INDEX TO TARTS III, IV, AND \ 587 Agni, and the three are brah- man, kshatra, and vis, {44 : the most famous of gods, \, ::* : are all the gods, 59a ; the coun- sellors of king Marutta, 397 : offering of barren cows, 402. 411 : Vijve Deva/>. except the Ajvins, 441; with Brihaspati, receive offering ol gharma, 180 ; arc the vital airs, 488. vital airs. See pra»a. vital power, vitality (ayus). See life. vrata, rite (of abstinence), III, 185; (fast-milk), 262 ; the four rites, and rites of rites, IV, 333 seq, : 342 ; entering upon at New moon, V, 7 seq.; vrata (food) brought at haviryagwa, 119; is the head of the sacrifice, 240. vratadugha, cow. given to Hot// and Udgatr/'s, V, 504. vWdhanvant, V, 351. Vr/tra, slain by Indra by mean- ol cake-offering, III, 45 ; by Full- moon offering, Y, 6; is the moon, III, 45; slain by gods, 48, 49; rik, yagus, and simian were in him, 138; his retreat shattered by Vishwu, 139; re- pelled by Indra, 179; waters loathing him, 332 ; verses re- lating to the slaying of Yr/'tra. IV, 275 ; is evil, sin, Y, 1 r. v//tra-jahku (peg), V, 437. vyahriti, myotic utterance, used with offerings to Rudra, IV, 161. vyana, becomes the udana, 1Y, 16. vyanabhr/t (holders of the circulating air) are the mind-sustainers, IV, 15. vyushfi-dviratra, III, introd. xxvi, 129. wain, as the mark of a sacrificial horse, Y, 354. walking round altar (in sprinkling), means slighting it, IY, 170: made good by circumambula- tion, 170. warm, is the body of him who is to live, IY, 136. water (apa/>), different kinds of, for consecration, III, 73 seq. ; pro- duced out of V&j, 145, 192; from Pra^apati, 157 ; heals what is injured, 220; the waters the udder of the sky, 284 ; the foundation of the universe, 293 ; therefrom the universe was produced, 29 | ; water first made of this universe, 363 ; are un- settled, 301 ; waters beyond and below the sun, 305 ; jarful of water poured out as a thun- derbolt to clear himself of all evil (nim'ti), 324; three jarfuls poured on every four of sixteen furrows of Agnikshetra, 335 ; three additional ones on whole of Agnikshetra, 336 ; is the sky, 343 ; there is water not only in the channels of the vital airs, but in the whole body, 337: are the tenth, 363 ; whenever water (rain) flows everything that exists is produced, 363 : possess self-rule, 364 ; the dec p- est place of the waters is where the sun burns, 391 ; are founded on the mountains (rocks), 405 ; the eye is their abode, the ear their goal, the sky their seat, the air their home, the sea their womb, sand their sedi- ment, 416; is food, IY, 35; is the vital airs, 35 : waters (ol heaven) are in the highest place, 37 ; sprinkling of tire- altar with water, 169; springs forth from rock, 169; is con- tained in rock, in the mountains. 1 70 ; waters as Apsaras, the Gandharva Vita's mates, 232; food is produced from them. 232 ; universe originally nothing but a sea of water, V, 12; is everything, even in the farthest place, being Parameshf/^in, 15: water one of the six doors to the Brahman, 66, 67 ; the wa- ters the foundation of the uni- verse, 205 ; swearing by the inviolable waters, sin against Varuwa, 265 ; waters as the third of the ten deities ('all the gods') receiving oblations of drops, 280; water thrown for exorcising, 438; the waters a place of abode to all the gods, and Yaruwa their regent, 506. water-dwellers (fish and fishermen), 5SS DATAPATH A-BRAHMAATA. subjects of Matsya Sawmada, the Itihasa their Veda, V, 369. well-water. III, 77. west, connected with vis, Gagati, &c, III. 91: west (?to east) path of sacrifice, 347 ; is the Gagati, IV, 45; all-ruling (sam- r.\sM, 46, 101 ; the Adityas its lords. 101 ; Varuna its pro- tector, 1 or ; connected with saptadaja-stoma, marutvatiya- jastra, vairupa-saman, 10 1 ; the all-embracer is Aditya, 106; is hope, distinction (prosperity) and the earth, V, 17, 18; the region of cattle, 485. wheat, headpiece of sacrificial post made of, III, 31; is touched by sacrificer. 32. wheel, mounted by Brahman priest, III, 32; of cart and potter, creaks if not steadied, V, 126. whey (vagina), of the Maitravaniwi payasya, offering of, IV, 271 ; dakshina given therewith, 271. whirlpool, water from, III, 76. wife, is one half of husband, III, 32 ; intercourse with, kept secret, 229; the husband must not eat food in her presence in order that she may bear a vigorous son, IV. 369, 370; (many) wives a sign of (social) eminence, V, 31 3. wind (vita), cf. Vayu; — connected with Varuaa, by rain freed Irom death through ckaviwja-stoma, IV. 68 j is Vayu, 142; is the arrows of the Rudras of the air, 165 ; Vat a as Gandharva with the waters as Apsaras, his mates, 232 ; three oblations of wind on chariot, thereby yoking it. 235: is on this side of the sun, 235; also in the other world, 235; and in this (terrestrial) world, 236; wind- names uttered, V, 478 ; is the (aerial) ocean, flood, 479 ; is unassailable and irresistible, 479; an ogress-ridder, 479; identified with (aerial) ocean, Hood; Indra, Savitr/', Br/has- pati.and Yama, 479-81 : Pushan, 1 sr> ; is irresistible, an ogress- ridder, 479. wing, of altar, crackling of, IV, 21 : is of pankti nature (or fivefold), 115; twenty-one-fold, 222; contraction and expansion of, 300 seq. ; has a bending link. 301 ; is crooked (? curved), 302 ; wings are the bird's arms, 306 : the immortal wings of the Ahavaniya, V, 271. winter, produced from speech, and from it the pankti, IV, 1 1 ; con- sists of months Saha and Sa- hasy.a, 70 ; is the space between air and heaven, and the part of body between waist and head, 70, 71; frog, avaka plant, and bamboo three forms of it, 175 : inwintercattlewasteaway,V,4 5. wish, — in wishes nothing is excessive, IV, 241, 247, 265. wolf, springs from Soma flowing from ears, III, 131; from In- dra's urine, V, 215. woman, impure part of, below navel, III, 32: fair-knotted, fair- braided, fair-locked her perfect form, 232 ; on left side of man, IV, 81; lucky if marked on left side, 81 ; brings forth within a year. V, 12 ; two women (Belief and Unbelief) in N. E. quarter with black yellow-eyed man (wrath) between them, 110, in; has beautiful form bestowed upon her, 295 ; given asdakshiwa, 402 ; is untruth 446. womb, lies close to belly, IV, 115; lower than belly, 115; enlarges with the child before it is born, not after, 309 ; is the bearer because Prajjapati by it bore creatures, V, 114. wood, twokindsof( cut by axe and that found on the ground), III, 257. wood-brick, III, 1 55, 166. work (karman), evolved from the ear, and from it fire, IV, 379. worlds, the, are the heavenly abodes (of the gods), III, 195 ; fas- tened to the sun by means of the tpiarters, 269 ; the two, are round, 271; ascent of the (worlds and) metres, 276-278; they are strung on a thread and joined with Aditya, 360 ; from them is born both what exists INDEX TO PARTS III, IV, AND V 5§9 and what exists not, 366 ; glide along like serpents, 369 ; are the resting-place, and moving- place, 143 ; seven worlds of the gods, 277 ; the three worlds and lour quarters, 314; were created together, 286; three and those above them in which are placed the deities higher than Agni, Viyu, Surya, V, 27 : the Brahman is the sphere be- yond these higher worlds, 27 ; how they were steadied by Praj-apati, 126; have light on both sides (sun and tire), 149 ; the three worlds (earth, air and heavenjare light, might and glory respectively, 173; two, those of the Gods and the Fathers, 225. "Wrath, as black, yellow-eyed staff- bearing man, between two women, Belief and Unbelief, V, in, 112. Ya^wa. See sacrifice. ya^wakratu, oblations of ghee relat- ing to special sacrifices (Agni and Gharma, &c), forming part of the Vasor dhara, IV, 217. ya^;7apu/M/.>a, III, introd. xx. ': at ura. See .R/'shabha. Yag-wava/fras Ragastambayana, to him Pnujapati revealed himself, IV, 349- Yagwavalkya, IV, introd. xviii; ques- tioned by Ganaka as to Agni- hotra, V, 46 ; on the way in which the oblation is to be treated, 61 ; found by Ganaka to know the Mitravindii sacri- fice, 66 ; in disputation on Agni- hotra at Canaka's house, 112 seq. ; taught by Ganaka, 114; claims prize as most learned in sacred writ, 115; on Agnihotra expiation, 182; on offering of omenta, 393. yn^wayagMya - saman, III, introd. xiv, :?4 sung over com- pleted altar, is the moon, IV, 179 ; is the heavenly world, 252 ; is Agni Yauvanara's chant of praise, 253 ; on first day of Ajvamedha, V, 376. ya^nopavitin, sacrificially invested, V, 237. Yagiis,was inVr/tra, III, 1 38 ; part of triple Veda, 139, 141; the Brah- man, the Ya^us, its power in the Other world, IV, 173 ; the tire- altar the ocean of Ya^nis, 278; is built up with the fire-altar, 28a ; marches in front in quest of Pra^apati's vital fluid, 283; is Yayu, 336 ; the breath, 337 ; 1 yat-^ii/j). 337; the mystic im- port (upanishad) its essence, 339; is silent (muttered), in- distinct, 350 ; he who knows the mystic science becomes the Yagus and is called thereby, 341 ; Ya^-us consists of 8,000 b/ihatis, and Yag-us and Saman of 1 0,800 (7,200 and 3,600 resp.) pahktis, 353 ; is the one brick of which the fire-altar consists, 374 ; all beings, all the gods become the Yagus, 390 ; what is performed without a yag-us, is unsuccessful, V, 276. yagnshmati, bricks, are the nobility, III, 153 ; placed on the body of the altar, 348 ; number of, IV, 22 ; are the peasantry, 132, 133; is food, 134; any special (extra) one to be placed in middle layer, 138; none in the dhishnya hearths, 242, (?) 244 ; are the days of the year, Praga- pati's body, 354 ; three hun- dred and ninety-six in lire-altar, 357 ; enumerated as to layers, 358, 359- yagya, is to be in the trishrubh metre, V, 26. Yama, III, 49; rules over the settlements of the earth, and grants itto Sacrificer, 298; is the kshatra, 299 ; Yama and Yami (Agni and Earth) of one mind with Nim'ti, 322; the Fathers live in his realm, V, 236, 237; rules over, and grants, abode in the earth, 431 ; is the sun, 460; Yama, with Ahgirasand Fathers, recei ves offering oi'(Jharma,48 1 ; — Yama Vaivasvata, king of the Fathers. 365. yamanttra/j (devaA), seated in the south, III, 49. yaudhagaya - saman, chanted with three nidhanas, IV, 7. 590 SATArATIIA-HRAIIMAJVA. Yavamat, a Gandharva, V, 30. Yavas and Ayavas, the light and dark fortnights, connected with creatures generally and the /•aUuX-atvariw..a-stoma, IV, 69; the lords of creatures, 76. yavat — tavat, as long as, III, 244. year, is seventeenlold (twelve months and five seasons), III, 174; twice in the year food is ripened, 244; is fastened to the moon by means of the seasons, 369 ; — its part in the sacrifice (as Father Time), IV, introd. xv seq. ; is the fire-altar and the three worlds, IV, 29 ; is Agni Vaijvanara, is space, 62 ; speeds all beings, 63 ; burns up all beings, 63 ; assails all beings, 63 ; the most vigorous of all things, 63 ; is arrayed (spread) over all things, 64 ; is the womb of all beings, 64; as an embryo, in the shape of the thirteenth month, enters the seasons, 64 ; is the strength of all beings, 64 ; it forms all beings, 65 ; is the foundation of all beings, 65 ; is the range of the ruddy (sun) and holds the supreme sway, 65 ; is the firma- ment (naka), heaven, 65; all creatures are evolved from it, 66 ; is eightcenfold, 66 ; ruler of the months, 74; is generative power, 125; made continuous by the seasons, 125; contains all objects of desire, 313; is the same as the sun, 313; be- yond the year lies the wish- granting world which is immor- tality, 322 ; is fivefold (viz. food, drink, excellence, light, and im- mortality),326, 327 ; its divisions and lights, 351 seq.; is death, 356 seq.; Agni as the year, how cor- responding to each other, 363 ; produced from the union of Death's mind and speech, 402 ; — Pragapati, the sacrifice, is the year, V, 1, 38; only after gaining the year the gods be- come immortal, 5 ; the year is the imperishable world, 5 ; created by Praijapati as a counterpart of himself, 14 ; the year (year's sattra) as man, 144, 145, 168 seq. ; is that (one) day after day, 155; amounts to a Br/hati, 155 ; is the bull among seasons, 276. yoke, measure of uttaravedi, III, 349 ; — yoke-pin, distance of throw of, III, 123. yoking, first of the right, then of the left, ox, III, 291, 327. youth (blitheful), in the prime of life, is apt to become dear to women, V, 295. \ upa, sacrificial post, eight-cornered, III, 31 ; wrapt up in seventeen clothes, 31 ; with a wheaten head-piece, 3 1 ; seventeen cubits long, 31 ; mounted by Sacrificer and his wife, 32; V, 254; re- marks on material, form, and size ofyupa,V, 123,124; twenty- one j :>/ ;>> ADDITIONS AND CORRECTIONS. 13, paragraphs 7. S. We have probably to translate — the gods were created on its reaching heaven, — they were created on its entering this eanh. 1'. 45. par. 33, lines 6, II. Read,— in the balance. P. 60, 1. 19. Read, — Adhvar\u. P. 76, note 3. Read, — offering of a pap to Aditi. P. 91, par. 4, 1. 4. Read, — did we, bj one of a hundred Ukthyas, dispel the darkne--. P. 107, par. 10. 11. 2. 3. Read, — form of the bull. P. io\ note 3. Add. — Cf. also llillebrandt, ' Varufa und Mitra,' p. 68 seq. P. 130. par. 9, 11. 2, 3. Read, — ' The divine thought protect thee, not man's thought ! ' P. 136, par. 6, 1. 2. Under him : — Harisvamin explains ' anu ' by ' anvabhakta,' ' participating after him,' cf. XIII, 5, 4, 24. P. 1 49, note 1. The commentary takes ' p;7shMyapratishMite ' in the sense of Jtablished on the przsb/Aya,1 — inasmuch as, in the first half of the year. he begins each month with the Abhtplava, and ends with the Pn'shMya, which is the stronger (balavattara, cf. XII, 2, 2, l6), and therefore ' atma- pratishMita.' P. 155, note 2. The MS. of the commentary is corrupt — an-purvasyakriyate sat.ri;/adayaA sah bhadragamam va&Masthane evadhikshipayati na pra- defintara a\artata ity artha-6. P. 279, note 1, 1. 3 from below. Read,—- four-eyed' dog. P. 334, oote I. " Utsanna' probably means ' detached ' ; cf. II. 5, 2. 48. P. 397, par. 6, 1. 3. For whence, read, — and then. PART IV. P. 20, par. 5, L 5. Read, — skin. P. 35, note 1, 1. 4. Read,— on the retsJiiik range. P. 48, par. 5, 1. 4. Read,— Nabhas and Nabhasya. 5, par. 4. 1. 5. Read, — the seventh. P. 103. par. 11. After ' sake,' add, — ' The .S'akvara and Raivata samans for stability in the air!' for by the iakvara and Raivata samans it is indeed established in the air. P. 108, 1. S. Read,— PurvaX-itti. P. 163. 1. 3. Read, — of seven seasons. P. 16S, note 4. Delete, — According to . . . referred to. P. 170, pars. 6-8. Read, — circumambulates. P. 192, par. 5. 1. 2. Read, — irresistible warrior. P. 223, par. 2, 1. 3. Read, — shower of wealth. P. 295, 1. 1. Instead of. then,— read, thereby. P 312, par. 18, 1. 9. Read, — exceeds this universe. P. 313, 1. 2. Head, — nor does he exceed this universe. P. 325. ] ar. 14. Read, — There are these five fingers (and toes) each consisting of four parts. Note 1. Delete, — that being the simplest kind of Soma-sacrifice. — Sava«a indeed must mean — all Soma and other sacrifices, down to the ihotra; — hardly, all sacrifices concluding with the Agnihotra. P. 337, note 2. Read, — 'moving in front,' or ' previous performance.' r. 23. 1. 2. Read,— thousand Brz'haiis. • 9, 1. 9. Perhaps we ought to translate— that (gold man , indeed, is the end, the self, of everything here or, of this universe). Ct. J. Muir, Orig. Sansk. Texts, vol. v, p. 3S9. Par. 16, 1. 2. Read, — they ascend to where desires have vanished. P. 393, par. 1, 1. 4. Read, — 6'ana 6'arkarakshya. TRANSLITERATION OF ORIENTAL ALPHABETS. 593 • • • n\ n ^ *-i n. f:zc^t: D "D - - iJoJ-U fc)-tfj D ! xNv5) . '« - wJoJ-U \s) u-<0 ^\q «l^ Sri «^>3 a^oj <2x ai * f* 15 P P K' nc pr Id F ^ fir 1 U -n to s [44] Q q 594 TRANSLITERATION OF ORIENTAL ALPHABETS e 3 U . «» ■S • C — ■n • N c; n; . v r* • «-u^ .B d - H *b •o D-> ••>!> 4b s 9 0 -» •o T)-3 5, V%> S N ^ ^ init. £i/ ?-S z-M> ") $/* ^ ^n 1 * f hr 57 * l€ [8 a E* a a s S N- at n 9 U ■« 3 c — N (A H . 0 9> ;3 © -h CM 3 C .. -3 E cu e3 o O c3 -a 3 o> .2 ^ ir c aj «I •— • CO 3 a, CO -h cm CM CM eO*lflONCOOOHNM*lfl NMMNNNNM«MWnn i-H CM CO CO 3 3 E S E 1 cu cu a, a CO CO cd cS to r~ CO CO FOR THE SACRED BOOKS OF THE EAST. 595 • ••••• • ••••• w • • 1r> * — • • • • • • fl te a «*- • • • • • • • £) • • . . r • • • • CI n\ r\ n • D ." 1 : r- : : j * .*•*,: ^ : • • • \ y '■ ■ *_ • 1 " : : j j> • -> ■ > : 3" : : <__ . •] ^ : : ':? 5) n: = x> . 70 *i • ■ • • • : : s, : % ^ • • • i : :3- '. ° :i : ><8 :-• « i : M to M Id & ^ • • tx 1 p- I* fr * 1 tr '. 1 * rr -p j£ • ••••• • ••••• • ••••• M 1 • ** "^ "t* "^ s • *■ • • s •* * * aB , — » o - o 3 "- o tn a o •3 ■ d — - a -— d 3 o 0 8 ■ ■ '3 o a -s c3 <3 r5 a a 2 «3 -3 .. to ~ a ,3 CO 3 72 o 7i 3 e3 CO 03 S £ q aa co 3 C v C-i c3 GO 00 o ; fj 2 rt .— CD CO u o CO C3 «— * to .3 -CO 72 C < hfl COO©~H• • • • »» <*— 3 * ..... • • « • • • Zend. .... Sgf . . . O • : =? ? -i n> : • • • - *s*c „ :-5^>-^ ; ^ P ' ' 3 * ' ' ' td ** * * * &» ' i 3 t/5 - f? £ iw^ P Ifi* fr» |?P* l«? H> I IV tW '• ' ^ ^ ■ . UJ 03 < < o Cfl (A u ••••••• • •••••••••••• • ••••••••••••••••a* • ••••• • •■•••*••••••* • . . . • 9 • «* 3 • ^ "S * * • vS S • •• • •• •• • s,~"' " • • • Si O O xu >0 « :cs :~ :- :o °> ; . -g . . .2 -1 .5 ::::::::::::: ? « =. • • ^ • • • flfl : : : : : : : : : s £c ? * . ■§ s, ? « • < • • CO M C oj ■ J 5 > _ i_iu,i y iigu-jiuuuuua 3 „ labialis 4 Gutturalis brevis 5 „ longa 6 Palatalis brevis . 7 „ longa . 8 Dentalis brevis . 9 „ longa . 10 Lingualis brevis 1 1 „ longa 12 Labialis brevis . . 13 „ longa . < 14 Gutturo-palatalis 15 16 Diphthongus gutt 17 18 19 Gutturo-labialis b 20 „ h 21 Diphthongus gutt 23 24 Gutturalis fracta . 25 Palatalis fracta . , 26 Labialis fracta . . 27 Gutturo-labialis fi Sacred Books of the East TRANSLATED BY VARIOUS ORIENT Al SCHOLARS A.ND EDITED UN THE RIGHT HON. F. MAX MULLER. *+* This Series is published with the sanction and co-operation of the Secretary of State for India in Council. REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11, 1883, by M. ERNEST RENAN. ' M. Renan presente trois nouveaux une seconde, dont l'interet historique et volumes ile la grande collection des religieux ne sera pas moindre. M. Max " Livres sacres de l'Orient" (Sacred Midler a su se procurer la collaboration Hooks of the East . que dirige a Oxford, des savans les plus eminens d'Europe el avec une si vaste erudition et une critique d'Asie. L'Universite d'Oxford, que cette si sure, le savant associe de l'Academie grande publication honore au plus haut < sacred canon "/'the Buddhists. Vol. XII. The ^'atapatha-Brahma^a, according to the Text of the Madhyandina School. Translated by Julius Eggeling. Part I. Books I and II. 8vo. cloth, i2.r. (xl. A minute account of the sacrificial ceremonies of the Vedic age. It conlai/is the earliest account of the Deluge in India. See also Vols. XXVI, XI, I. X LI II, and XLI\ .] Vol. xiii. Vinaya Texts. Translated from the Pali 1>\ T. \\ . Rhys Davids and Hermann Oldenberg. Parti. The Patimokkha. The MaMvagga, I-IV. 8vo, cloth. \os. Gd. The Vinaya Texts give for the first timi a translation of tht moral ■ tide of the Buddhist religion as settled in the third century />'.('. See also Vols. XV FI and XX.] m A Vol. xiv. The Sacred Laws of the Aryas, A.s taught in the Schools of Apastamba, Gautama. Yasish/V/a. and Baudhayana. Translated by Georg Buhler. Part II. V$sish/&a and Baudhayana. 8vo. cloth, 10s. 6d. Vol. XV. The Upanishads. Translated i>y V. .Max MUller. Pan 11. The Ka///a-upanishad, The Mu;/r/aka-upanishad, The Taittiriyaka-upanishad, The Br/hadara;/yaka-upanishad, The ^VeUuvaiara-upanishad, The Praj-z/a-upanishad, and The I\Iaitiaya;/a-biahma«a-upanishad. 8vo, cloth, 10s. 6d. \ ol. XV can only be supplied as part of a complete set of the First Series.] Vol. xvi. The Sacred Books of China. lie Texts of Confucianism. Translated by James Legge. Part [I. The Yi King. 8vo, cloth, io.t. 6d. 1 See also Vols. XXVII, XXVIII.] Vol. XVII. Vinaya Texts. Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Part II. The Mahavagga, V-X. The AYillavagga, I— III- Svo, cloth. 10s. 6d. EDITED BY F. MAX MULLER. 5 Vol. xviii. Pahlavi Texts. Translated by E. W. West. Pari II. The D.'w/isuin-i Dfntk and The Epistles of Manuufcthar. 8vo, cloth. 12s. 6d. vol. xix. The Fo-sho-hing-tsan-king. A Life of Buddha by Ajvaghosha Bodhisattva, translated from Sanskrit into Chinese by Dharmaraksha, a.d. 420, and from Chinese into English by Samuei Beal. 8vo. cloth, io.f. 6d. This life of Buddha was translated from Sanskrit into Chin A.D. 420. // contains main legends, some 0/ which shozv a certain similarity to the Evangelium infant iae, $c. Vol. XX. Vinaya Texts. Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Part III. The ^iillavagga, IV-XII. 8vo, cloth, 1 os. ()d. Vol. xxi. The Saddharma-pu#darlka ; or, The Lotus of the True Law. Translated by II. Kern. 8vo, cloth, 12.V. 6d. ■ The Lotm of th Trui Law,' a canonical booh if the Northern Buddhists, translated from Sanskrit. There is a Chinese transla- tion of this look which was finished as early as the year 286 A.D. Vol. XXII. e^aina-Sutras. Translated from Prakrit by Hermann Jacobi. Part I. The AX-arahga-Sutra and The Kalpa-Sutra. 8vo, cloth, \os. 6d. The religion of the G'ainas was founded by a contemporary of Buddha. It still counts numerous adherents in India, while there are no Buddhists left in India proper. [See Vol. XLV.] Vol. XXIII. The Zend-Avesta. Translated by James Darmesteter. Part II. The Sirozahs, Ya^ts, and Nyayu. 8vo, cloth, \os. 6d. Vol. XXIV. Pahlavi Texts. Translated by E. W. West. Part III. Dina-i Mainog- Khirafl', .Sikand-gumanik Vhyar. and Sad Dar. Svo, cloth, \os. 6d. SACRED BOOKS OF THE EAST: SECOND SERIES. vol. xxv. Manu. Translated by Georg Buhler. 8vo, cloth, 21s. This translation is founded on that of Sir William [ones, which has been carefully revised and corrected with th help of seven native nmentaries. An Appendix contains all the quotations from Manu which art found in the Hindu Law-books, translated for the us, of the Law Courts in India. Another Appendix gives a synopsis of parallel passages from the six Dharma-su/ras, the other Smfltis, the Upanishads, th- Mahdbhdrata, <.\-c. Vol. xxvi. The vSatapatha-Brahmawa. Translated by Julius Kggei.ing. Part II. Rooks III and IV. Svo, cloth, 12s. (yd. Vols, xxvn and xxviii. The Sacred Books of China. The Texts of Confucianism. Translated by James Legge. Parts III and IV. The Li A'i, or Collection of Treatises on the Rules of Propriety, or Ceremonial Usages. Svo, cloth, 2§s. Vol. XXIX. The G/Vhva-Siitras, Rules of Vedic Domestic Ceremonies. A. Part 1. Sankhayana, Ajvalayana, P£raskara3 Khadira. Trans- lated by Hermann Oldenberg. 8vo, cloth, \2s. 6d. vol. xxx. The G/'z'hya-Siitras, Rules of Vedic 1 domestic Ceremonies. Part II. Gobhila, Hirawyakerin, Apastamba. Translated by Hermann Oldenberg. Apastamba, Ya^wa-paribhashd-sutras. Translated by F. Max Muller. 8vo. cloth, 12s. 6d. These rules of Domestic Ceremonies describe the home life of the on. lent Aryas with a completeness and accuracy unmatched in any other literature. Some of thest rules have been incorporated in the ancient Low-books. vol. xxxi. The Zend-Avesta. Part III. The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments. Translated by L. H. Mills. Svo, cloth, I 2S. (id. Vol. XXXII. Vedic Hymns. Translated by F. Max Muller. Part I. 8vo, cloth, i8j. 6d. [See also Vol. XLVI.] Vol. XXXIII. The Minor Law-books. Ti.ii by Julius Jolly. Pan I. Narada, Rrmaspati. 8vo, cloth, 1 os. 6u. EDITED HV E. MAX M&LLER. Vol. XXXIV. The Vedanta-Sutras, with the Com- mentary by <5ankara£4rya. Part I. Translated l>v (i. Thibaut. 8vo, cloth, i 2s. (xl. [Sec also Vol. XXXVIII Vols, xxxv and XXXVI. The Questions of King Milinda. Translated from the Pali by T. W. Rhys Davids. Tart I. 8vo, cloth, \os. 6d. Part II. 8vo, cloth, 12s. 6d. vol. xxxvii. Pahlavi Texts. Translated by E. W. West. Part IV. The Contents of the Nasks, as stated in the Eighth and Ninth Books of the Dfnkard. i$s. Vol. xxxvill. The Vedanta-Sutras. Part II. 8vo, cloth, with full Index to both Parts, 12s. 6d. Vols. XXXIX and XL. The Sacred Books of China. The Texts of Taoism. Translated by James Legge. 8vo, cloth. 2 1 j. Vol. xli. The vSatapatha - Brahmawa. Part III. Translated by Julius Eggeling. 8vo, cloth, 12s. 6d. Vol. XLII. Hymns of the Atharva-veda. Translated by M. Bloojifield. 8vo, cloth, 21s. VOL. XLIII. The .Satapatha-Brahma//a. Translated by Julius Eggeling. Part IV. Books VIII, IX. and X, 1 zs. 6d. Vol. xliv. The ■Satapatha-Brahmawa. Part V. I Nearly ready. ] Vol. xlv. The CTaina-Sutras. Translated from Prakn't, b) Hermann Jacobi. Part II. The UttarSdhyayana Sutra, The Sutrakn'tinga Sutra. 8vo, cloth, 1 2 s. 6d. Vol. XLVI. Vedic Hymns. Part II. 8vo, cloth, 14s. Vol. XLVII. Pahlavi Texts. Translated by E. W. West. Part V Marvels of Zoroas- trianism. 8s. 6d. Vol. XLVIII. The Vedanta-Sutras, with Ramanu^a's .Sribhashya. Translated by G. Thibaut. In (hi Press.'] Vol. xlix. Buddhist Mahayana Texts. Buddha- /•arita, translated by E. B. Cowell. Sukhavati-vyiiha, Ya£rraM//e- dika, &c, translated by F. Max Miller. Amitayur-Dhyana- Sutra, translated by J. Takakusu. 8vo, cloth, 12s. 6d. 8 RECENT ORIENTAL WORKS. glnecfcota ©.Tonicnsia. ARYAN SERIES. Buddhist Texts from Japan. I. Va^ra/'^edika ; The Diamond- Cutter. Edited by F. Max Muller, M.A. Small 4to, 3*. 6d. One of the most famous metaphysical treatises of the Mahayana Buddhists. Buddhist Texts from Japan. II. Sukhavati-Vyftha : Description of Sukhdvati, the Land of Bliss. Edited by F. Max Mullkr, M.A., and Bunyiu Nanjio. With two Appendices: (1) Text and Translation of Sanghavarman's Chinese Version of the Poetical Portions of the Sukhavati- Yyuha ; (2) Sanskrit Text of the Smaller Sukhavati-Vyuha. Small 4T.0, js. 6d. The editio princeps of the Sacred Book of one of the largest and most influential sects of Buddhism, numbering more than ten millions of followers in Japan alone. Buddhist Texts from Japan. III. The Ancient Palm- Leaves containing the Praf/H-Paramita-HWdaya- Sutra and the Ush^isha-Vi^aya-Dhara^i. Edited by F. Max Muller, M.A., and Buxyiu Nanjio, M.A. With an Appendix by G. Buhler, CLE. With many Plates. Small 4to, \os. Contains facsimiles of the oldest Sanskrit MS. at present known. Dharma-Sa^graha, an Ancient Collection of Buddhist Technical Terms. Prepared for publication by Ken j 11 K as a war a, a Buddhist Priest from Japan, and, after his death, edited by F. Max Muller and H. Wenzel. Small 4to, *\s. 6c/. Katyayana's Sarvanukrama//i of the TtYgveda. With Extrai ts from Sha