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About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at|http : //books . google . com/ Hibvaru of t\]t ©ibinitg Scljool. atfTEW BY T M E soc I h:.x V BeceiVerJt o2 5 ^((^ULfV.Jj^ Digitized by Google THE SACRED BOOKS OF THE EAST [44] /Google Digitized by ' HENRY FROWDE, M.A. PUBLISHER TO THE UNIVERSITY OP OXFORD LONDON, EDINBURGH, AND NEW YORK Digitized by Google THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MOLLER VOL. XLIV ©rforli AT THE CLARENDON PRESS 1900 [ A/i rights reserved ] /Google Digitized by ' t ^ '-f .y^^^. ,^ ... 1-J " V. Ojrfwr5 PRINTED AT THE CLARENDON PRESS BY HORACE HAKT, M.A. FRtKTES TO THE UKIVEKSITV Digitized by Google 6^ ^ I / '• THE 5ATAPATHA-BRAHMAiVA ACCORDING TO THE TEXT OF THE mAdhyandina school TRANSLATED BY JULIUS EGGELING PART V BOOKS XI, XII, XIII, AND XIV AT THE CLARENDON PRESS 1900 [Ali rights reserved] Digitized by Google Digitized by Google CONTENTS. PAGE Introduction xiii ELEVENTH KANDA. The Full and New-Moon Sacrifice (Supplementary Remarks). Time of Sacrifice i Additional oblations to Indra Vimr/dh and Aditi 5 Expiatory oblations (to Agni, Indra, Vishwu) at New Moon 7 Birth of Pr^pati from golden egg . . . .12 Me creates Gods (Agni, Indra, Soma, Paramesh/^in) andAsuras 13 Sacrifice representing universe and man . • .18 Brahman (n.), the origin and immortal element, of gods and universe 27 Sacrifice, the Year 38 The Agniholra (esoteric doctrines) .... 46 The BrahmaMrin 48 Uddilaka Aruxri and Svaidiyana .... 50 .Slaulvdyana and AyasthQ»a 61 The Mitravinda Sacrifice 62 Sri dismembered 62 Puriiravas and Urvajt 68 The Seasonal Sacrifices (iT&turmdsya) . . . -74 •Skui&eya Pr&i^tnayogya and Udddlaka Aruni on the Agnihotra 79 The Upanayana, or Initiation of the Brdhma/iical Student . 86 The Sivitrt formula 87 The ^at&dritra Sattra 91 The Morning-Litany (prataranuvika) of the Atir&tra 9 2 The Sv&dhyiya, or Daily Study of the Veda ... 95 The three Vedas, or triple science . . .102 Digitized by Google vili CONTENTS. PACK The Adabhya Cup of Soma 105 Varu«a and his son Bhrigu (on future states of existence) 108 (ranaka of Videha on the Agnihotra . . .112 Ya^avalkya and ^ikalya (on the gods and the supreme deity) 115 The Animal Sacrifice, of two kinds . . .118 The Sacrificial stake (yftpa) 123 The Victim and its deity 127 The King of the Kerin and his SamrS^-cow . .131 TWELFTH KKNDA. The Sacrificial Session (Sattra) 135 Man, the Year 144 The TdpajiKta Sattra 171 Expiatory Ceremonies of the Agnihotra . .178 The going out of one of the fires .187 The death of the Agnihotrin 197 The burying of the dead body 200 Expiatory Oblations of Soraa-sacrifice .... 205 The Sautrimant 213 Namuii slain by India 216,222 Preparation of the Surd-liquor 223 Oblations of milk and Suri 231 Oblations to the Fathers 234 The Axvina, Sdrasvata, and Aindra cups . . -245 Indra assisted and healed by the Axvins and Saras- vatt 223, 249 Consecration of Sacrificer . . . . . 249 Cakes to Indra, Savitri, and Varwia . . 247, 260 The Avabhr/lha, or purificatory bath . 264 Allkra Sthapati performs Sautr^mant for Dush/artiu Pau;;?sdyana 269 THIRTEENTH KkNDA. The Axvamedha, or Horse-sacrifice 274 Fettering and sprinkling of Horse . . . .276 Stoktyd oblations 280 Digitized by Google CONTENTS. ix PACK Prakrama oblations 282 Three cake-offerings to Savitn' . . . .284 Dhn'ti oblations 285 Lute-playing by Br&hmaiia and R^l^anya . .285 Dikshd, or Initiation 289 Vaixvadeva oblations 289 Audgrabha^a oUations 291 First Soma-day (Agnish/oma) 295 Annahomas (food oblations) 296 Second Soma-day (Ukthya) 298 Fettering of victims 298 Bahishpavamdna-stotra 304 Setting free of the wild victims 307 Sacrificer drives with Horse to pond of water and back 3 1 1 Horse anointed and adorned by Sacrificer s wives . 312 Brahmodya of Hotri and Brahman . . . .314 Sprinkling of Horse by Adhvaryu (and Sacrificer) . 316 Killing of Horse on cloths and plate of gold . .320 Wives led up to circumambulate and fan the Horse • 322 Mahisht addresses the Horse 323 Priests' colloquy with wives 324 The Knife-paths made with needles . . . .326 The two Mahiman Cups of Soma . . . .327 The Chanting of the Aatush/oma . . . '329 Ara»yesniU}'a oblations 336 Svish/akn't oblations of blood 337 Oblations to the Deaths 340 Axvastomiyd oblations 341 Dvipada oblations 342 Expiatory Offerings 345 Right time for performing the Axvamedha . -347 Preliminary Ceremonies : — ^the mess of rice . . . 348 Sacrificer and wives pass the night in the sacrificial hall 349 Offeringto Agni Pathikri\ — the mouth of the Sacrifice 350 Offering to Pfi3han 352 Leading up of the Horse, assisted by its noble keepers . 353 Three Sdvitra offerings (performed daily for a year) . 355 Brdhman lute-player sings three gdthds . . •356 Horse and keepers sent to range the quarters . . 359 Digitized by Google CONTENTS. A\'imsdi] The Pdriplava Akhyana, or revolving legend Prakrama and Dhr/'ii oblations RS^anya lute-player sings three gdth&s Dfkshi, or Initiation (at end of year) Sutya-days The set of twenty-one sacrificial stakes The chanting of Gotama's JTatush/oma . The -Sastras and Stotras of the Central (Eki 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 (vapd) . The second Mahiman Cup of Soma The Stotras of the third (AtirStra) day . Various Arrangements of the Ajvamedha Chants Ofi"ering of barren cows .... Animal sacrifices performed in following year The Purushamedha, or Human Sacrifice Animal sacrifices The (symbolical) human victims Purusha-Nardyawa litany (Purusha-sftkta) . Traidhdtavl offering .... Uttara-N&rSya«a litany .... Enumeration of the human victims . The Sarvamedha, or All-Sacrifice . The ten Sutyi-days thereof Funeral Ceremonies Burial-ground (^ma^na) .... Locality of the tomb .... Form and size of the tomb Preparation (sweeping, ploughing, sowing) of the site Depositing of charred bones . Arranging of bones limb by limb Body completed by bricks^ like bird-shaped altar Height of sepulchral mound . Driving in of pins marking site of mound 361-370 363 364 371 372 373 375 377 382 385 386 386 388 391 392 394 395 396 402 402 403 404 407 410 412 412 413 417 418 421 421 424 428 429 433 434 435 435 43<5 Digitized by Google CONTENTS. XI PAGE Furrows, dug south and north, filled with (milk and) water -437 Passing the northern ones on three stones thrown in by each 437 Purification by Apdmdrga plants and bath . • 43H Home-going, and offering to Agni Ayushmat on house- fire 439 Depositing of clod midway between grave and village 440 FOURTEENTH KAiVZ^A. The Pravargya 441 Sacrificial session performed by the gods at Kuru- kshetra 441 Vishnu excels and becomes overweening . . .442 Bowstring, gnawed by ants, cuts off his head . '442 The names * Gharma, Pravargya, Mah&vfra, SamrS^ * explained 442 Vish«u's body divided between the gods . . -443 Dadhya^i Atharvawa warned by Indra not to teach the sweet doctrine 444 His head cut off by Indra, and restored by the Axvins 445 Rule of abstinence observed when teaching the Pravargya 446 Collecting materials for making the Mahivira pot . 447 Pra^pati, as the boar Emiisha, raises the Earth . 451 The making of the Mahivfra vessels in shed . •453 The fumigating and baking of the vessels . . 456 Depositing of vessels and implements in front of G&rhapatya 458 The Hotri*s recitation 459 Sprinkling of pot with lustral water • . . .460 The Mahdvira'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 Vikahkata wood laid round, and a gold plant upon the pot 466 Digitized by Google 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 Samr^-cow tied and milked .... The pot lifted from the fire and placed on the tray Coob'ng of pot with goat's milk ; and pouring in of cow's milk Oblations made by (muttering) the (twelve) wind-names Pouring of spilt milk and ghee from tray into pot Oblation to A^vins Anumantra^a to the rising milk Mahdvira pot placed on mound Offering ofthe steeped Vikankata chips (to P(ishan,&c Pouring of remaining milk from pot into tray . Offering of the second Rauhi/^a cake Sacrificer drinks the remaining Gharraa . Cleansing, and performance of Upasad Rules for priests as to how and for whom to perform the Pravargya Pravargyotsddana, or * setting out ' of the implements Kindling of bundles of faggots, and offering thereon Procession led by Prastotr/ singing a S&man . Arrangement of apparatus in form of human body Singing of V&rshihara-s^an and departure . Mode of performance at continued Soma-sacrifices Dakshinis, or sacrificial fees . . Expiatory ceremonies in case of breaking of pot Laudation of Pravargya Index to Parts III, IV, and V (Vols. XLI, XUII, and XLI V) 467 469 472 474 476 477 478 481 482 484 485 486 488 489 489 490 490 493 494 496 498 601 502 503 504 507 S" Additions and Corrections 591 Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East 593 Digitized by Google 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 Br&timdJia. form the so-called Brihad-&ra//yaka, or great forest-treatise, which, as one of the ten primitive Upanishads, is included in Professor F. Max Miiller's translation of those old theosophic treatises, published ip the present series. The portion of the work contained in this volumeforms practically a continuation of the first five k4«rfas, the intervening five books being devoted to the consideration of the Agni^yana, 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 Vd^asaneyins, or theologians of the White Ya^s, appears to have resulted in a definite settle- ment of the sacrificial texts of the ordinary ritual, as con- tained in the first eighteen adhyiyas of the V^asaneyi- safwhiti, as well as of the dogmatic explanation of that ritual as given in the first nine ki«rfas of the 5atapatha- 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 Digitized by Google xiv 5'ATAPATHA-BRAHMAi^rA. those earlier sections which remained in constant use. Whilst the tenth k4«rfa, included in the preceding volume of the translation, consisted of speculations on the sacred fire-altar, as representing Purusha-Pra^pati 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 k&nddis are mainly taken up with additional remarks and directions on most of the sacrifices treated of in the first four kkndsLS, especially with expiatory ceremonies and oblations in cases of mishaps or mistakes occurring during the performance, or with esoteric speculations 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, a), 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 kd«rfa treats of the * Gavdm ayanam ' — or most common sacrificial session lasting for a year, thus offering a convenient subject for dilating upon the nature of Pra^pati, as the Year, or Father Time; — of additional expiatory rites for Soma-sacrifices (XII, 6), and of the SautrAma«i, consisting of oblations of milk and spirituous liquor, supposed to obviate or remove the unpleasant effects of any excess in the consumption of Soma-juice (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 Puriiravas and Urva^t (XI, 5, i) ; and that of Bhr/gu, the son of Varu«a, vividly illustrating the notions prevalent at the time regarding retribution after death (XI, 6, i) ; as also the important cosmogonic legend of the golden egg from which Pra^pati is born at the beginning of the evolution of the universe (XI, i, 6). Of considerable interest also are the chapters treating of the way in which Digitized by Google INTRODUCTION. XV the dead body of the pious performer of the Agnihotra, or daily milk-offering, is to be dealt with (XII, 5, i-a) ; of the initiation and the duties of the Br4hma«ical student (XI, 3> 3 ; 5> 4) ; a^^d, last not least, of the study of the Vedas (XI, 5, 6-7) and their subsidiary texts amongst which we meet, for the first time, with the Atharvdngiras as a special collection of texts recommended for systematic study. With the commencement of the thirteenth kSinda, we enter once more upon a regular exposition of a series of great sacrifices like those discussed in the early books ; the first and most important of them being the Ajvamedha, or Horse-sacrifice. Like the R^asdya, or inauguration of a king, the Ajvamedha is not a mere sacrifice or series of offerings, but it is rather a great state function in which the religious and sacrificial element is closely and deftly interwoven with a varied programme of secular ceremonies. But whilst the R^^sQya was a state ceremonial to which any petty ruler might fairly think himself entitled, the Ajvamedha, on the contrary, involved an assertion of power and a display of political authority such as only a monarch of undisputed supremacy could have ventured upon without courting humiliation^; and its celebration must therefore have been an event of comparatively rare occurrence. Perhaps, indeed, it is owing to this exceptional character of the A,rvamedha rather than to the later origin of its ritual and dogmatic treatment that this ceremony was separated from the R^fiasiiya which one would naturally have expected it to succeed. It is worthy of remark, in this respect, that, in Kdtydyana's Anukrama«i to the V^gTisaneyi-sawhit^, the term ^ khila,' or supplement, is not applied to the Ajvamedha section 2 (Adhy. XXII-XXV), while the subsequent sections are distinctly characterised as such. As a matter of fact, however, the A^amedha has * Cf. Taitt. Br. Ill, 8, 9, 4, — pari v& csha slfeyate yo»baloxfvamcdhena ya^ate : — * Verily, poared away (dislodged) is he who, being weak, performs the Arramedha ;' Ap. ^r. XX, i, i> ' a king ruling the whole land (sirvabhauma) may perform the Anramedha ; — also one not ruling the whole land.' ' Cf. Weber, History of Indian Literature, p. 107 ; Max MUlIer, History of Ancient Sanskrit Literature, p. 358. Digitized by Google XVI 5ATAPATHA-BRAHMAJVA. received a very unequal treatment in the different rituals. Of the two recensions of the BrAhma«a of the i?/g-veda priests, the Aitareya-br4hma«a takes no account whatever of the Horse-sacrifice, whilst its last two books (VII, VIII) — generally regarded as a later supplement, though probably already attached to the work in Pacini's time — are mainly taken up with the discussion of the R^^sAya. The Kaushitaki-br4hma«a, on the other hand, passes over both ceremonies, their explanation being only supplied by the ^^iikh&yana-stitra, along with that of some other sacrifices, in two of its chapters (15 and 16), composed in Brihmawa style, and said to be extracted from the Mah4-Kaush!taki-brih- ma/za ^. In the principal Brihma^a of the Sdman priests, the PsLnkavlms^'brdhm^n^, the Ajvamedha, as a triritra, or triduum, is dealt with in its proper place (XXI, 4), among the Ahinas, or several days' performances. As regards the Black Ya^s, both the K4/Aaka and the Maitriya«! Saw- hitA give merely the mantras of the Ajvamedha ^ to which they assign pretty much the same place in the ritual as is done in the White Ysij^s. In the Taittiriya-sa»«hit4, on the other hand, the mantras are scattered piecemeal over the last four kAndsLS ; whilst, with the exception of a short introductory vidhi-passage, likewise given in the Samhiti (V, 3, 12), the whole of the exegetic matter connected with this ceremony is contained, in a continuous form, in the Taittir!ya-br4hma«a (VIII and IX). Lastly, in the Vait^na-sdtra of the Atharva-veda— doubtless a compara- tively late work, though probably older than the Gopatha- ^ Besides the two chapters referred to, nothing more than quotations are known of this work. Possibly, however, the difference between it and the KaashStaki-brShma^a consisted merely of such supplements which would thus be very much of the same character as the last two pa^ikls of the Aitareya- br&hmaira, except that they never became so generally recognised. ' Though this circumstance seems to favour the supposition of the more recent ritualistic treatment of the Ai'vamedha, it may not be out of place to notice that, in the Maitr&yawt Sai^ihitE, the Ajvamedha section is followed by several Br&hmaiva sections ; amongst them that of the R^^^asfiya which is not found in the KM&ka, at all. iat. Br. XIII, 3, 3, 6, calls the Axvamedha an ' ntsanna- yi^a ' ; but it is not quite clear what is meant thereby, seeing that the same term is applied to the A^turm^y&ni, or Seasonal ofifertngs (II, 5, a, 48). Digitized by Google INTRODUCTION. XVU brihma//a^ — the Axvamedha is treated immediately after the Rd^^asOya, and followed by the Purushamedha and Sarvamedha; these four ceremonies being characterised at the end as the Kshatriya s sacrifices ^ (medha). 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 /?/g-veda (I, i6a; 163), it is true, relate to that sacrifice ^ but they evidently belong to the latest pro- ductions* of that collection, though still sufl^ciently 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 /^ttcsaf^hitd ^ 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 ^ See Professor M. Bloomfield's paper on < The Position of the Gopatha- brihmana in Vedic Literature,' Joam. Am. Or. Soc, vol. xix. ' Cf. Mahdbh. XIV, 48, where these four sacrifices are specially recom- mended by Vy^ to Yndhish/^iira as worthy of being performed by him as King. ' Possibly also, the h3rmn ^ig-veda I, 164 (Ath.-v. IX, 9, 10)— on which see P. Deussen, AUg. Geschichte der Philosophie, I, i, p. 105 seq. — may have been placed after the two Ajvamedha hymns to supply topics for the priests' colloquy (brahmodya) at the Arvamedha. Cf. XIII, a, 6, 9 seqq. ; 5i a, 11 seqq. The fact that the Ajvamedha is not treated of in the Aitareya-br&hmana cannot, of course, be taken to prove the later origin of the h3rnms referred to, though it might, no doubt, fairly be used as an argument in favour of assuming that those parts of the Ajvamedha ceremonial in which the Hotn' takes a prominent part were probably not introduced till a later time. * Haug, Ait. Br. I, introd., p. la seqq., argues against the assumption of a comparatively late origin of the hymn I, i6a ; 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 glory : who dares to attack them ? ' The question also as to whether the so-called Aprt-hymos, used at the fore-offerings of the animal sacrifice, were from the very beginning composed for this purpose, cannot be discussed here. [44] b Digitized by Google XVlii ^ATAPATHA-BRAHMAiVA. 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 (5at. Br. VI, 2, i, 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 Br&hma^as, a deep mystic significance is attached to the Horse-sacrifice. In the last two chapters of the ' Mystery of the Fire-altar ' {Sat. Br. X, 6, 4, I ; 4), the Ajvamedha — 1. e. the sacrificial horse itself— is coupled with the Arka, the mysterious name of the sacred fire, as the representative of Agni-Pra^pati, the Sun. The horse-sacrifice is called the bull (XIII, i, 2, 2), and the king (XIII, 2, 2, i), of sacrifices^ just as the horse itself is the highest and most perfect of animals^ (XIII, 3, 3, I ; Taitt. Br. Ill, 8, 7 ; 8, 9, i) ; the horse selected for sacrifice, in particular, being said to be worth a thousand cows (XIII, 4, 2, i). 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 Purusha-Pra^pati, discussed in the introduction to part iv of this translation. The sacrificial horse accordingly belongs to Prajf fipati, or rather is of Pra^pati's nature (pr^patya) ; nay, as the Taitt. Br. (Ill, 9, 17, 4) puts it, it is a form of Pr^pati himself (prs^pate rQpam arvaA), and is, of all animals, the one most conformable (anuriipatamaA) to Pra^apati. Hence also, in the cosmogonic account at the commencement of the Agni^ayana section (VI, i, i, 11), the horse is represented as having originated, immediately after the Brahman (sacred lore) and Agni, directly from the ^ * They (the Massagetae) worship the sun only of all the gods, and sacrifice horses to him; and the reason for this custom is that they think it righ^to offer ihe swiftest of all animals to the swiftest of all the gods.' Herod. I, 216. Digitized by VjOOQ IC INTRODUCTION. XIX egg produced by Prs^g^pati from the cosmic waters ; whilst, according to other accounts (VII, 5, 2, 6 ; XIII, 3, i, 1), the horse originated from Pr^fdpati's eye. But, since the ofTering also represents the offerer himself, or rather his divine self awaiting him in the other world (XI, t, 8, 6 ; 2, 2, 6), the sacrificial horse is also identified with the Sacrificer (yag^ixn&no v4 axvaA, Taitt. Br. Ill, 9, 17, 4) who thereby obtains the fellowship of the Lord of creatures and a place in his world (ib. Ill, 9, 20, 2). Besides Prag^pati, there is, however, another deity who lays claim to the possession of the sacred steed ; for the horse is Varu«a's sacrificial animal (5at. Br. V, 3, 1,5 ; VI, ^> i> 5 ; Taitt. Br. Ill, 9, 16, i); nay, Varu«a is even the lord of all one-hoofed cattle {V^. S. XIV, 30 ; 5at. Br. VIII, 4, 3, 13). This connection of the horse with Varu«a seems natural enough, seeing that this god, as the king of heaven and the upholder of the law, is the divine represen- tative of the earthly king ; whence the R^^asiiya, or corona- tion-ceremony, is called Varu«a's consecration (Sat Br. V, 4, 3, 21 ; cf. II, 2, 3, i). For this reason the barley also is sacred to Varu«a ^ (XIII, 3, 8, 5) ; and accordingly, during the same ceremony, the king offers a barley-mash to Vani«a, in the house of his Sdta, or charioteer and herald ; a horse being the sacrificial fee for this offering (V, 3, i, 5). In the Vedic hymns, this association of the god Varu«a with the noble quadruped finds a ready, if rather common- place, explanation in a common natural phenomenon: Varu«a*s horse is none other than the fiery racer who pursues his diurnal course across the all-encompassing arch of heaven, the sphere of Varu^a *, the all-ruler. It is ih the * Dr. Hillebrandty 'Varana ond Mitra,' p. 65, is inclined to refer this con- nection to VamMa*8 character as the god of waters and the rains, as £ivoaring the crops and fertility generally. ' Whilst it may be a matter of opinion whether, with Professor Bmgmann (Gmndr. II, p. 154), we have to take the original form of this name to be * Torvanos,' or whether the * u * of the Sanskrit word is merely due to the dulling influence of the preceding r (cf. tarumi, dhfini^a, kanuia), the etymo- logical identity of Waru«as' and oipavos is now probably questioned by few scholars. The ethical attributes of thb mythological conception seem to b2 Digitized by Google XX ^ATAPATHA-BRAHMAJVA. form of the horse that the Sun is thus lauded in the h^mn Hig'V. I, 163, recited by the Hotrt on the second Soma- day of the Axvamedha, after the horse has been led up to the sacrificial stake, and to the slaughtering-place M — i. *When, first bom (just bom), thou didst neigh, uprising from the sea, or from the vapoury region, the falcon's wings and the deer's feet — praiseworthy greatness was innate in thee, O steed 1 ' . . . 4. ' Three fetterings 2, they say, are thine in the sky, three in the waters, three within the sea ; and like unto Varu;;a, O steed, dost thou appear to me, where, they say, thy highest birth-place is.' And since, as in these verses, the upper regions commonly present them- selves to the eye of the Vedic singer under the semblance of a heavenly sea, Varu«a also comes to be looked upon as the divine representative of the waters ; whilst the horse, for the same reason, is supposed to have sprung from the waters. Of any connection of the sacrificial horse with Pra^pati, on the other hand, as of the Pra^pati theory of the sacrifice generally, clearly shadowed forth in the Purusha-sOkta, and so decidedly dominant during the Br^hma^a period, no trace is to be found in the earlier hymns. Indeed, if we have any right to assume that the horse-sacrifice was known and practised in the earlier times, it can scarcely be doubted that King Varu«a must have been the deity to whom this victim was chiefly consecrated. The close and natural relations between the sun and the heavens find their hallowed expression in the divine duad Mitra and Vam«a. Though, judged by the number of xne to find a sufficiently intelligible explanation without resorting to outside influence to account for them. Indeed, Dr. Hillebrandt's * Varuna nnd Mitra* gives a fairly complete and satisfactory account of this figure of the Indian pantheon in all its relations. * Sec Shi. Br. XIII, 5, i, 17, 18. ^ That is, probably, three halting- places (? the points of rising, culminating, and setting). Perhaps also the three statements are merely meant as an emphatic repetition of one and the same locality — ^the sky, the sea of waters ; though, possibly, three different strata of the upper region may be intended. Professor Ludwig, on the other hand, takes * trtwi bandhanini * in the sense of * three fetters,' and Professor Hillcbrandt, 1. c, in that of * three relations (or connections, Beziebungcn).' Digitized by Google INTRODUCTION. XXI hymns addressed to them, singly or jointly, this pair of deities occupies a somewhat subordinate position in the Vedic pantheon, there is reason to believe that it formed a more prominent feature of a phase of belief lying beyond the period reflected in the hymns of the -^/g-veda. Judging from the peculiar character of these deities, one might indeed be inclined to claim for the people that formed religious conceptions such as these a long period of peaceful dwell- ing and normal intellectual growth. If such was the case, the occupation of the land of the seven rivers and the gradual eastward drift certainly proved a turning-point in the development of this Aryan people. But, in any case, the decided change of climate ^, and the close contact with aboriginal tribes of inferior culture, could hardly fail, along with the changed conditions of life, to influence consider- ably the character of the people, and to modify their religious notions and intellectual tendencies. As, in their struggles against hostile tribes, the people would naturally look to leaders of deed and daring rather than to mild and just rulers, so the violent war of elements, periodically con- vulsing the heavens in these regions, after long and anxious seasons of heat and drought, and striking awe and terror into the minds of men, might seem to them to call for a heavenly champion of a different stamp than the even- headed and even-tempered Varu«a, — it would need a divine leader of dauntless, and even ferocious, spirit to fight the worshipper's battle against his earthly and unearthly foes. Such a champion the Vedic Aryans indeed created for themselves in the person of Indra, the divine representative, as it were, of their warlike kings, and the favourite subject of their song. And side by side with him, and sharing with him the highest honours — nay, even taking precedence of him — we find the divine priest, Agni, the deified fire of sacrifice, as representing the all-pervading, all-supporting * Whilst the climate of Baluchistan is regulated, as in Europei by the succession of four seasons, the climate of the districts east of the Indus, as of India generally, shows the characteristic threefold division of rainy, cool, and hot seasons (S. Pottinger, Beloochistan, p. 319 seqq.). Digitized by Google Xxii S-ATAPATHA-BRAHMAJyTA. light of heaven ; just as we found Mitra, the sun, by the side of Varuwa, the god of the all-encompassing heaven. Not as if Agni and Indra had ever entirely superseded Mitra and Varu«a. On the contrary, all these gods con- tinue to share, in a greater or less degree, the affections of the Vedic singers ; and as regards Varu«a and Indra in particular, their relations are well expressed by Vasish/Aa when he says {Rig-v. VII, 82, 2 ; 5), that the one (Varuwa) is * samr^^ ' (universal ruler, overlord) ; and the other (Indra) *svar^^' (self-ruler, independent lord) ; — and that, ever since the time when these two, by their power, created all the beings in the world, Mitra serves Varuwa in peace, whilst the mighty (Indra) goesTorth with the Manits in quest of glory. Even in the sacrificial ritual, Mitra and Varu«a continue to play an important part, seeing that one of the priests — the MaitrAvaruwa — is named after them, that they receive various oblations, and that at the end of every Soma- sacrifice at least one sterile co\y is offered to them,apparently as an expiatory victim, for shortcomings in the sacrifice ^, thus accentuating once more the ethical character of these deities. It is thus not to be wondered at that, whilst Agni and Indra are most commonly referred to in the Brdhma«as as the divine representatives of the Brahman and Kshatra, or the spiritual and the political powers — the high priest and king— respectively, the very same is the case as regards Mitra and Varu«a*; and the Maruts, representing the common people, are accordingly associated with Varuwa, ^ Taitt. S. VI, 6, 7, 4, explains this ofTering as symbolicaUy smoothing down the sacrifice torn up by recited verses and chanted hymns, even as a field, torn up by the plough, is levelled by a roller (* matya,' taken however by S&y. in the sense of * cow-dung '). The S&t, Br. does not allude to the expiatory character of the offering, but there can be no doubt that it is of an essentially piacular signifidance. It need scarcely be mentioned that the ' avabhrrlha,' or lustral bath, at the end of Soma- and other sacrifices, is distinctly explained (II, 5, a, 46; IV, 4, 5, 10) as intended to clear the Sacrificer of all guilt for which he is liable to Varuwa. Cf. Taitt. Br. Ill, 9, 15, 'At the lustral bath he offers the last oblation with ** To GumhBksi hail ! " for <7umbaka is Varona : he thus finally frees himself from Varu»a by offering.* » See, for instance. Sat. Br. IV, i, 4, a; V, 3, a, 4; IX, 4, a, 16; Maitr. S. IV, 5, 8 j Taitt. Br. Ill, i, 2, 7 (kshatrasya T§^k Vanwio.dhir^). Digitized by Google INTRODUCTION. XXill as their king or ruler (^at. Br. II, 5, 2, 34), just as they are with Indra (II, 5, a, 27). One might thus expect that Indra would claim the same special connection ^ with the sacrificial horse as that which is conceded to Varu»a. The reason why this is not the case probably is that, in the Br&hma^a 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 Varu«a with the element of water generally. As regards Varu«a's and Prs^pati's joint connection with the sacrificial horse, the Taitt. S. (II, 3, 12, i) records the following legend which may perhaps have some bearing on this point : — Pra^patir Varu«dylrvam anayat, sa sv4w devat&m ir^Aat, sa pary adtryata, sa etaf^ vSiruH^m >&atush- kapilam apa^at, tam nir avapat, tato vai sa varu^apif&d amu^yata, Varu«o v4 etawr grihnSiti yo'svsim pratigrthwdti, ykvato*sv^n pratigr/h«iy4t t4vato vkrufiSin /tatushkap^lAn nir vaped, Varu«am eva svena bh&gadheyenopa dhdvati, sa evaina^i^ varu^aplrdn mu^^ati : — * Prs^f ipati led up the horse to Varu«a : he (thereby) impaired his own godhead, and became racked all over with dropsy. He beheld that four-kap&la (cake) sacred to Varu«a, and offered it, and thereupon was freed from Varu«a*s noose ; for Varuf/a seizes him who takes (receives) a horse, — as many horses as one takes so many four-kap&la (cakes) one ought to offer to Vanwra: 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 — *Pr^f4pati fiihrte dem ^ Since aU the gods are conoemed in the Ajvamedha — whence the horse is called 'vaifmdeya' — Indra would of course have a general interest in it. India is also associated with the hone in so far as he is said to have first mounted it, ^fg-veda I, 163, 3, 9. India's two bays (had) of course belong to a different conception. > Apo vai Vanimul, Maitr. S. IV, 8, 5. Digitized by Google XXIV 5'ATAPATHA-BRAHMAiVA. Varuwa das Ross fort^' — *Pra^lipati led the horse away from Varu«a ' : this would undoubtedly make better sense, but, unfortunately, the construction of * nl ' with the dative in this sense would involve a decided solecism. SSya^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 Pr^^pati forfeits his godhead^. He feels, however, afterwards constrained to assign to ' pratigrA^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^amedha, as expounded in the Br&hma;;a, 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 Ajvamedha alone, the ritual requires the immolation of not less than 349 victims bound to twenty-one stakes (p. 311, n. i) — not counting two sets of eleven Savanlya victims (p. 383, n. 3) subsequently added thereto — the hymns (I, 162, 2-4 ; 163, 1 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, DO doubt, might possibly be taken to mean * Pn^pati led away the horse for Vani^a,' but Dr. Hillebrandt could hardly have meant it in this sense, since his argument apparently is that the horse (like Varufia himself) represents the aqueous element, and that thus, by taking to himself the horse, Pra^pati incurs dropsy. The exact point which interests us here, viz. the relation between Pra^pati and Varuna as regards the sacrificial horse, lies outside Dr. Hillebrandt's inquiry. ' In Dr. Hillebrandt's interpretation, it is also not quite easy to see in what way Pn^pati, by carrying off Vanwa's horse, impaired — ' griff an,* attacked, assailed — his own godhead. One might possibly refer * sv^i ' to the horse, but this would make the construction rather harsh. The verb * nt * here would seem to refer to the leading up of the sacrificial horse to the offering-ground, either for being set free for a year's roaming, or for sacrifice, for both of which acts the verb * ud-fi-nl * — i. e. to lead up the horse from the water where it was washed — is used {Sat, Br. XIII, 4, 2, i ; 5, i, 16). Digitized by Google INTRODUCTION. XXV be slaughtered first in order to carry the welcome news of the sacrifice to the gods, is in one place referred to as Piishan's share, and in another as going forward to the dear seat of Indra and PCishan^. ^inkh^yana (5rautas. XVI, 3, 37-30), however, takes these statements of the Rishi 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 PAshan, tied to the forehead, and another, sacred to Indra and Pdshan, fastened to the navel, of the horse ^. The corresponding * paryangya' victims recognised by the Maitriyawi Sawhiti (III, 13) and the White Ya^us (V^. S. XXIV, i), on the other hand, are a black-necked he-goat for Agni, tied to the forehead, and a black or grey (sykma) one, bound to the navel, and consecrated by the one authority to Piishan, and by the other to Soma and Pfishan. But, curiously enough, the Taittiriya school (Taitt. Br. Ill, 8, 23 ; Ap. Sr. XX, 13, 12) recognises not only ^&hkhayana*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 Y^^r-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 * ^»g-veda S. I, 163, 2. 'When, held by the month (by the bridle), they lead rotmd the offering of the (horse) covered with rich trappings, the all- coloared he-goat goes bleating in front right eastwards to the dear seat of Indra and PAshan. 3. This he-goat, fit for all the gods, is led in front of the swift horse as P{ishan*s share ; like (?) the welcome cake, Tvash/rt promotes it, along with the steed, to great glory. 4. When thrice the men dnly 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.' ' According to the Taittittyas, this second he-goat is tied to the cord sniTounding the horse's limbs somewhere above the neck of the horse. Digitized by Google XXVl 5'ATAPATHA-BRAHMAiVA. as being led round thrice in accordance with the sacred ordinance. Now, tliis ceremony is quite foreign to the later practice in animal sacrifices. Sdyaz/a accordingly takes it to refer to the rite of ' paryagnikara;«a,' or carrying fire round the victims ^ ; but the text of the passage evidently does not admit of such an interpretation ; and, besides, in Rig-v. X, 155, 5, 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 pa^-purorflras, 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 they 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 Sdltras 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^vamedhika-parvan of the Mah^bhdrata 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*, it seems, upon the whole, to present the * See p. 307, note 5. ' It has even been supposed to be merely a condensed yersion of a com- paratively modern work ascribed to 6aimini, the (Arvamedha-parvan of the) C7aimini-Bharata. Digitized by Google INTRODUCTION. XXVII 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 P4«rfava and Kaurava princes, YudhishMira, 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 /JTaitra full-moon (beginning of spring), * the king, clad in a linen (? silk) garment and the skin of a black antelope, bearing a staflf in his hand, and wearing a gold wreath, and a round gold plate ^ round his neck, shone like a second Pn^^pati at the holy cult.' The chosen steed ', of black and white colour like the black buck, is then led up, and is set free by the sage Vydsa himself; and that model of knightly perfection, Ar^na, 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 *, 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 * VyIUa remarks to YndhishMira (XIV, 2071), • For the Ajvamedha, O king of kings, cleanses away aU 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, howerer, greater stress is laid in the Brfihma^ta on the efficacy of the ceremonial in ensuring supreme sway to the king, and security of life and property to his subjects. ' The ' rukma ' is borne by the AgnUit, or builder of a fire-altar, which is required for the Airamedha ; c£ VI, 7, i, i. ' It is carefully selected by charioteers and priests, Mah&bh. XIV, 2087. * Whilst, according to the Br&hma^a (XIII, 4, a, 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 Y^^avalkya, skilled in sacrificial rites, and well-versed in the Veda, went along with the son of Prithi to perform the propitiatory rites,' and that &andra, being childless, prays to Varu«a to grant him a son, vowing to sacrifice him to the god. A son is bom 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 does so for a year. The same is repeated five difterent times. In the sixth year, the prince, while wandering in the forest, comes across a starving Br&hman, 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 * See part iii, p. 95. * Cf. Max Miiller, History of Ancient Sanskrit Literature, p. 108 flF. ; M. Hang, Aitareya-brahma^a, II, p. 460 ff. ; R. Roth, Weber's Ind. Stud. I,475ff.; II, ii2flf. Digitized by Google 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 Br4hman youth in lieu of his son ; and the god, deeming a Br&hmao better than a Kshatriya, consents to the exchange, and orders the king to perform the RA^sClya sacrifice, and to make the youth the chief victim on the AbhisheianJya, or day of conse- cration. Four renowned /?«his 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^garta, 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 VirvAmitra, receives ^unaArepa as his son, conferring upon him the name of Devardta (Theodotos), and refuses to give him up to A^igarta ; and when the latter calls on his son to return to bim, and not to desert his ancestral race, he replies, • What has never been found even amongst 5iidras, thou hast been seen with a knife in thy hand, and hast taken three hundred cows for me, O Ahgiras ! ' 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 50dra : what thou hast done is irremediable ' ; and * is irremediable,' echoes VLrv&mitra, who then formally adopts him as his son. This legend \ so far from bearing witness to the existence * The earliest reference to the myth or story of SxmaAsepa. is in A^ig-veda I, 34, 11-X3 ; V, 2, 7, where he is apparently alluded to as having been actually C 2 Digitized by Google XXXVl 5ATAPATHA-BRAHMAJVA. 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 of a son oply to make a sacrifice of him ? He has been told to do so by the holy sageN&rada: is one then to understand that the sage's advice, as well as Varuf/a'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 feeling ^ 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 Br4hman * ; 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 prefers, for torture. ^ In the Sabhaparvan of the Mahabhfirata (IT, 6275 scqq.), as was first pointed out by Lassen, Krish»a accuses G^arisandha, king of Magadha and Aedi, residing at Malhurd, of having carried off numerous vanquished kings and princes to his city, and keeping them confined in his mountain stronghold with a view to afterwards sacrificing them (at his RS^siiya) to the lord of Uma (Rudra) ; adding subsequently (v. 864) that • the immolation of men was never seen at any time.' » His own name • A^Sgarte,' on the other hand, is taken by the St. Petereburg Dictionary to mean 'one who has nothing to swallow,* and would thus be merely descriptive of his condition of life. Digitized by Google IN TRODUCTION. XXX Vll stitious rites ^ on the one hand, and with the ritual of the fire-altar * 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 animals ^ — man, horse, ox, sheep, and goat — put therein, in order to impart stability to the^altar (5at. Br. VII, 5, 2, i seqq.). In a previous passage of the Brdhmawa* (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 ^ Viz. in their connection with the Atharva-veda. In Mahdbh. V, 548-51 Angiras praises Indra by means of * AtharvavedamanlraiA.' Cf. Weber, Ind. Stud. I, p. 297. ' Both in making the fire-pan (ukhd) and in laying down the bricks of the fire-altar, the expression ^angirasvat* (as in the case of Angiras) frequently occurs in the formulas ; cf. VI, i, 2, a8 ; 3, i> 38 ff. ; 4, if i V* ' All that is said in the Brahmaifa regarding the headless bodies of the Bve victims is (VI, 2, i, 7 seqq.) that Pra^pati, having cut oflf the heads, and put them on (the altar, i. c. on himself), plunged four of the trunks into the water, and brought the sacrifice to a completion by (offering) the he-goat (not a he- goat, as translated), and that he subsequently gathered up the water and mud (^clay) in which those corpses had lain, and used them for making bricks for the altar. The view that the other four bodies should likewise be offered is rejected by the author, who rather seems to suggest that they should be allowed to float away on the water. * A very similar passage occurs in Ait. Br. VI, 8, on which cp. Max Miiller, History of Ancient Sanskrit Literature, p. 420. Digitized by Google xl DATAPATH A-BRAHMAiVA. again adds further particulars, viz. that the man is to be a BrAhma/fa of the Atreya family, bought (or hired) for a thousand cows, and that he is to enter the river till the water flows into his mouth. Now Prof. Weber is of opinion that this ceremony would be meaningless if the man were not actually drowned. I fail, however, to see the necessity of this assumption, seeing that even a purely symbolical interpretation of the ceremony will give it all the sig- nificance of the real act. That the Ya^us texts contain nothing that could make one suspect that the man was actually drowned is beyond doubt ; but even 5irikhiyana's statement that the water is to flow into his mouth is probably only meant to suggest the nearness and semblance of death by drowning. Otherwise the oblation could hardly have been performed in anything like a decent form. Besides, ilhkh^yana further states that, after the completion of the oblation, * they drive him (the man) out, thinking that the guilt of the village-outcasts is (thereby) driven out ^' Here the verb * ni//-sidh' could hardly have been used if the man was to be driven farther into the water. What is meant is probably that the man was to be driven out from the water, and possibly also from the village, to live an anchorite's life in the forest. If now we turn our attention to the Purushamedha, or * human sacrifice ' proper, we find that the Ya^s texts, as far as they deal with this ceremony at alP, treat it as * The compound * ni/«hiddhapapmdna^ (apagrdma^) * may possibly be meant in the sense that the evil deeds of the outcasts are driven out (prevented from troubling the peace of Uie village) ; KSty. XX, 8, 17-18, however, states that when the Sacrificer has stepped out (of the water), evil-doers enter (to bathe in the water) without having performed any (other) rites, and that they are then said to be * purified by the Axvamedha.* * Besides the description of the ceremony in the present work (XIII, 6, 1-2, 30), only the Taittirtya-brahmawa (III, 4) seems to refer to it, enumerat- ing merely the would-be victims who, according to Apastamba, as quoted by SSya«a, are eventually set free. Professor Weber's suggestion that they may possibly at one time have been intended to be all of them slaughtered can hardly have been meant seriously. One might as well suppose that, at the A^vamedha, all the ' evil-doers ' who, according to Katyiyana, are to bathe in the river, were meant to be drowned. Digitized by Google INTRODUCTION. xli a purely symbolical performance. A large number of men and women, apparently intended to represent all classes of the community, are 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 Purushamedha, as set forth in the 5dnkh^yana and Vaitdna Siitras. 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 SOtras. ' When the practice became generaUy recognised that the Sacrificer (and priests) should eat a portion of the offered victim, this alone would, as Professor Weber suggests, have tended to make human sacrifices impracticable. Digitized by Google xHi 5'ATAPATHA-BRAHMAi^rA. 54nkh. XVI, lo, i. Pra^pati, having offered the A,nra- medha, beheld the Purushamedha : what he had not gained by the Ajvamedha, all that he gained by the Purusha- medha * ; and so does the sacrificer now, in performing the Purushamedha, gain thereby all that he had not gained by the A^amedha. a, 3. The whole of the A^amedha ceremonial (is here performed) ; and an addition thereto. 4-8. First oblations to Agni Kdma (desire), A. Ditrt (the giver), and A. Pathikrft (the path-maker) ... 9. Having bought a BrAhma«a 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. 10. And they guard him accordingly. 11. For a year there are (daily) oblations to Anumati (approval), Pathyi Svasti (success on the way), and Aditi. 12. Those (three daily oblations) to Savitr? ^ in the reverse order. 13. By way of revolving legends (the Hotr^' recites) NirajawsAni . . . — XVI, II, 1-33 enumerate the NAraj-awsdni ^, 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) Ajvamedha days the first and last (are here performed). 9-1 1. The second (day) is a pa^y&avimi-a-stoma one. .. 12. The Man, a Gomriga, and a hornless (polled) he-goat — these are the Pr^^patya * (victims). 13. A Bos Gaurus, a Gayal, an elk (jarabha), a camel, and a M&yu Kimpurusha (? shrieking monkey) are the anustarawaA. 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 {Rzg-v, X, 15, i-ii) without *om,' — *Up shall rise (the Fathers worthy of Soma), the lower, the * The Ariramedha section of the same work begins: — Pro^&pati desired, * May I gain all my desires, may I nttain aU attainments.* He beheld this three days* sacrificial performance, the Ajvamedha, and took it, and offered with it; and by offering with it he gained all his desires, and attained all attainments. * See XIII, 4, a, 6-17. » See p. xxxii. * See XIII, a, 2, 2 seqq. Digitized by Google INTRODUCTION. xUll higher, and the middle ones.' i8. The Apr! verses are * Agnir tnrityuA ' . . , ao. They then spread a red cloth, woven of kiim grass, for the Man to lie upon. 21. The Udgatr/ approaches the suffocated Man with (the chant of) a SAman to Yama (the god of death). — XVI, 13, 1. The Hotn' with (the recitation of) the Purusha NaLrdya^a (litany). 2. Then the officiating priests — Hot/7, Brahman, UdgAtn, Adhvaryu — approach him each with two verses of the hymn (on Yama and the Fathers) Rtg-v. X, 14, * Revere thou with offering King Yama Vaivasvata, the gatherer of men, who hath walked over the wide distances tracing out the path for many.' 3-6. They then heal the Sacrificer (by reciting hymns X, 137; 161 ; 163; 186; 59; VII, 35). 7-18. Ceremonies analogous to those of the Ajvamedha (cf. XIII, 5, 2, 1 seqq.), concluding with the Brahmavadya (brahmodya). — XVI, 14, i-«o. Details about chants, &c. ; the fourth (and last) day of the Purushamedha to be performed like the fifth of the Pr/sh/Aya-sha^aha. Vait. S. XXXVII, 10. The Purushamedha (is performed) like the Ajvamedha ... 12. There are offerings to Agni Kama, DAtr/, and PathikrA. 13. He causes to be publicly proclaimed, *Let all that is subject to the Sacrificer as- semble together ! ' 14. The Sacrificer says, * Tcv whom shall I give a thousand (cows) and a hundred horses to be the property of his relatives? Through whom shall I gain my object ? ' 15. If a BriLhma;/a or a Kshatriya comes forward, they say, * The transaction is completed.* 16. If no one comes forward, let him conquer his nearest enemy, and perform the sacrifice with him. 17. To that (chosen man) he shall give that (price) for his relatives. 18. Let him make it be publicly known that, if any one's wife were to speak ^, he will seize that man's whole property, and kill herself, if she be not a Br^hma//a woman. 19. When, after being bathed and adorned, he (the man) is set free, he (the priest) recites the hymns A.V. XIX, 6 ; X, 2. — 20. For a year (daily) offerings to PathyA Svasti, Aditi, and ' That is, as it wonld seem, with a view to dissuading her husband from offering himself as a victim. Digitized by Google xHv ^atapatha-brAhmaj^ta. Anumati. ai. At the end of the year an animal offering to Indra-P(ishan. 22. The third day is a Mah&vrata. 23. When (the man ^) is bound to the post, he repeats the three verses, * Up shall rise' . . .; and when he is un- loosened, the utthcipani- verses. 24-26. When he is taken to the slaughtering-place (the priest repeats) the hari/n- verses ; when he is made to lie down, the two verses, ' Be thou soft for him, O Earth ' ; and when he has been suffocated, (he repeats) the Sahasrabahu (or Purusha NAr^ya^^a) litany, and hymns to Yama and Sarasvatt. — XXXVIII, 1-9 treat of the subsequent ceremonies, including the recitation, by the Brahman, of hymns with the view of healing the Sacrificer. Now, even a slight consideration of the ritual of the Purushamedha, as sketched out in these two works, must, I think, convince us that this form of human sacrifice cannot possibly be recognised — any more than the one propounded in the 5atapatha and Taittiriya Br^hmawas — as having formed part of the traditional sacrificial cere- monial ; and that> in fact, it is nothing more than what 5&nkhdyana appears to claim for it, viz. an adaptation, and that a comparatively modern adaptation, of the existing Ajvamjedha ritual. Indeed, it seems to me by no means unlikely that the two different schemes of the Puru- shamedha originated at about the same time, and that they were intended to fill up a gap in the sacrificial system which seemed to require for Man, as the chief sacrificial animal, a more definite and, so to speak, a more dignified place in the ceremonial than was up to that time accorded to him. The circumstance that the account of this sacrifice, as given in the 5&dkh«lyana-siitra, presents some of the ordinary features of Brahma«a diction, and that it is indeed actually assigned by the commentary to the Mah4-Kaushi- taka, should not be allowed to weigh with us, since this is most likely done for the very purpose of securing for this scheme some sort of authoritative sanction of respectable ^ Dr. Garbe, in his translation, makes this and the subsequent rules refer (erroneously I think) to the animal victims of rule 21. Digitized by Google INTRODUCTION. xlv antiquity ^ For seeing that the older ritualistic works know nothing of it, it seems sufficiently evident that this human sacrifice could not possibly have been nV^ performed in 5^hkh^yana's time, since no proper priest — no genuine Adhvaryu and Udg^tr/, at all events — could have been found to perform it. And, indeed, it can scarcely be without significance that the Atharva-sOtra is the only other work which recognises the ceremony ; and that nearly all the hymns and verses used in connection with the immolation of the human victim are taken from the Atharvan and the tenth mawflfala of the jRik, Nay, the very fact that, in both SCitra works, this sacrifice is represented as being undertaken, not for the great object of winning immortal life, but for the healing of the Sacrificer's bodily infirmities, might seem sufficient to stamp the ceremony as one partaking more of the nature of the superstitious rites of the Atharvan priests than of that of the great sacrifices of the traditional 5rauta ritual. If thus we find it impossible to recognise the Puru- shamedha as a genuine member of the sacrificial system, this is still more the case as regards the Sarvamedha, or all-sacrifice, a ten days' performance which includes amongst its component parts, not only the Purushamedha, but also the Ajvamedha, the V^g^peya, and the Vijva^t with all the Stomas and Pr/sh/Aas, — it thus being the very ceremonial performance that might seem calculated to fitly crown the edifice of the sacrificial theory. As regards the ritualistic treatment of this sacrifice, the number of autho- rities dealing with it shows a further diminution from that of the Purushamedha. For whilst the 5atapatha-br^hma«a agrees with the SkhkhkyanB, and Vaitina Siitras on the general features of its ritual — with the exception, of course, of the radical difference as to the character of the human sacrifice — the Taittiriya-br&hma^a, which gave at least the list of the symbolic victims of the Purushamedha, is alto- gether silent on the Sarvamedha ; this ceremony being, / On this and other passages referred to the Mahst-Kanshttaka, q>. Professor Auirecht*s judicious remarks, Ait. Br., p. v. Digitized by Google xlvi ^ATAPATHA-BRAHMAJNTA. however, dealt with in some of the Sdtra works connected with the Black Ya^s. The concluding chapter of the thirteenth \ikndz, contains a valuable and interesting account of the preparation of the burial-place or sepulchral mound, and the interment of the charred bones previously preserved, in an urn or jar, for some indefinite period since the burning of the dead body. Of especial interest, in this account, is the statement that the bones, when committed to the grave, are to be arranged in accordance with their natural position, the spaces between them being then filled up with bricks in such a way as to present, as in the case of the fire-altar, a fancied resemblance to the shape of a bird. It is difficult to see what explanation could be offered for this feature of the obsequies, except a vague belief in some form of future resurrection. The fourteenth kA«rfa, up to the beginning of the BWhad- &ra«yaka, is entirely taken up with the exposition of the Pravargya, an important, though optional and subsidiary, ceremony performed on the Upasad-days ofSoma-sacrifices. Whilst the central feature of this sacrificial performance consists of a ceremony of an apparently simple and un- pretending character, viz. the preparation of a hot draught of milk and ghee, the Gharma, which the Sacrificer has to take, after oblations have been made thereof to various deities, the whole rite is treated with a considerable amount of mystic solemnity calculated to impart to it an air of unusual significance. A special importance is, however, attached to the rough clay pot, used for boiling the draught, and manufactured and baked in the course of the perform- ance itself; it is called Mahivfra, i.e. the great man or hero, and Szvarkg, or sovereign lord, and is made the object of fervid adoration as though it were a veritable deity of well-nigh paramount power. Although the history of this ceremony is somewhat obscure, the place assigned to it in the Soma-ritual would lead one to suppose that its introduction must have taken place at a time when the main procedure of the Soma- sacrifice had already been definitely settled. This con- Digitized by Google INTRODUCTION. xlvil elusion is also borne out by the position taken up towards this ceremony by the authorities of the Black Ya^r-veda. For whilst the Maitriyanfyi Sai^hitd gives at least the formulas used for it, the Ki/^iaka, on the other hand, takes no notice whatever of it, and the Taittirtya school only deals with it in its Ara^yaka. Nevertheless, this cere- mony can boast of a respectable antiquity, seeing that it is treated of at some length in the Brdhma;ias of the -^ik— viz. Ait. Br. I, i8-2a; Kaush. Br. VIII, 3-7; and this circumstance alone might almost seem to justify the inference that it was in that very school of ritualists that this item of the sacrificial ceremonial was first elaborated. It is very doubtful, however, whether such an inference would find any support in the dogmatic explanation of the ceremony offered by some of the theologians of the /?ig-veda. At the end of the Pravargya section, in a passage which has a somewhat disconnected appearance, and seems hardly in consonance with previous dogmatic explanations, the Aitareya - brAhma«a makes the secret import of the ceremony to be that of a mystic union of the gods resulting in the generation of a new, divine body for the Sacrificer, This explanation, having been previously adopted by Haug and Garbe, was recorded without question in a note to part ii (p. 104) of this translation. Further con- sideration of this matter has, however, convinced me that the theory referred to fails altogether to account for the origin of the ceremony, as well as for important points in its performance which find a ready explanation in the theory applied to it by the present work, as well as by the Tait- tiriya-Ara«yaka and the Kaushitaki-br4hma»a. For seeing that the main object of sacrificial performances generally is the reconstruction of Pra^pati, the personified universe, and (the divine body of) the Sacrificer, it is difficult to see why. for this latter purpose, a new and special ceremony should have been thought necessary ; and, besides, the rejected theory, if it is at all to account for the high honour rendered to the Mah4vlra pot, would almost involve the recognition of a form of Lihga-worship which surely would require very much stronger evidence than the isolated and Digitized by Google xlviii .yATAPATHA-BRAHMAJ\rA. (to my mind) somewhat suspicious passage on which this theory is based. Now, as regards the rival theory underlying the exposition of the Pravargya, as given in the 5atapatha-brahma«a, it makes the Mah^vira pot a symbol of the sun, whilst the hot milk draught represents the divine flood of life and light with which the performer of the ceremony becomes imbued. These symbolic interpretations, whatever we may think of them otherwise, certainly adapt themselves admirably to the general sacrificial imagery. As the sun is the head of the universe — or, in figurative language, the head of Pra^pati, the world-man — so its earthly, and earthen, counterpart, the MahAvira pot, is the head of Vish;/u, the sacrificial man, and the Sacrificer ; and this ceremony is thus performed in order to complete the universe and sacrifice, as well as the divine body of the Sacrificer, by supplying them with their head, their crowning-piece, so to speak ; and to imbue them with the divine essence of life and light. For this purpose the theory rather ingeniously avails itself of certain myths vaguely alluded to in the Rig-vedsL, according to which (X, 171, 2) Indra cut off the head of Makha (here identified with Vish;/u, the sacrifice and the sun-god); and (I, 116, la; 117, 20,; 119, 9) Dadhya»>fe, the son of Atharvan, was fitted by the Ajvins with a horse's head, and this hippocephalous creature then communicated to them the Madhu, or sweet thing, — that is, as would appear, the sweet doctrine of the Soma, the drink of immortality. This symbolism readily explains some points connected with the Pravargya ceremony, for which no obvious reason seems otherwise to suggest itself. For one thing, it accounts for the deep reverence shown to the Gharma vessel, which, in fact, is no other than the giver of light and life himself; whilst the optional character of the ceremony explains itself from the fact that the Soma-cup, of which the Sacrificer will subsequently partake, might of itself be expected to supply him with the blessings which he hopes to derive from the Pravargya. And, finally, it also becomes clear why the Pravargya must not form part of a man s first performance of a Soma- Digitized by Google INTRODUCTION. X 1 ix sacrifice. For the Pravargya,as we have seen, is performed on the preliminary days of the Soma-sacrifice, before the pressing of the Soma has taken place ; and it obviously is only after he has actually partaken of the Soma-drink, and has thereby potentially ' put on immortality/ that he can partake of the Gharma^ and thus become imbued with the celestial light ^ The dogmatical explanation of this ceremony thus puts, as it were, the finishing touch to that strange allegory by which the Indian theologians sought to make the sacrificial ceremonial a practical illustration of that unity of the All which speculation had been striving to compass since the days when the emptiness of the Vedic pantheon had dawned upon the thinking mind, and when critically inclined bards ventured to sing of the national god ^ : ' Not for a single day hast thou fought, nor hast thou any enemy, O Maghavan : illusion is what they say con- cerning thy battles ; no foe hast thou fought either to-day or aforetime.' As regards the optional and somewhat recondite character of the Pravargya ceremony, it is probably not without significance that the section dealing therewith is combined with the speculative Br/had^ra;fyaka so as to make up with it the last book of the BrAhma«a, — the Ara//yaka-kS;i//a, or forest section. Such, at least, is the case in the M^dhyandina text, where the Pravargya section occupies the first three adhyiiyas of the last (four- teenth) book; whilst the KA;iva text presents a slight difficulty in this respect. What passes generally as the seventeenth (and last) Vknddi of that version, consists of the Br/had&ra/^yaka ; whilst the sixteenth Vknd^ begins with the section on funeral rites, corresponding to the last * The Kanshttaki-br&hxna/fa (VIIJ, 3), on the other hand, seems to justify the prohibition on the ground that, piior to the first complete Soma-sacrifice, the body of the Sacrifice (and Sacrificer) is incomplete, and therefore not ready to receive its head, in the shape of the Pravargya. Hence also the same work allows the Pravargya to be performed at the first Soma-sacrifice of one who is thoroughly versed in the scriptures, since such a one is himself the body, or self, of the sacrifice. » See XI, 1,6, 10. [44] d Digitized by VjOOQ IC 1 5ATAPATHA-BRAHMAiVA. • (eighth) adhySya of kdWa XIII of the Mlldhyandina re- cension, and is stated ^ to include also the Pravargya sectioa (Madhy. XIV, 1-3). Now it is a strange fact that the six adhydyas of the BrAad4ra«yaka (XIV, 4-9 in the Midh- yandina text) are counted 3-8 in the K4«va text, — a circumstance which manifestly can only be explained by the Pravargya section being taken to form the first two adhydyas of the last book of that version. This, indeed, is probably implied in the remark added to the description of a MS. of the KAnvsL text in the catalogue of the MSS. of the Sanskr/t College, Benares (p. 44), according to which * Pl-avargyak^fwJasya patrd/ii ' are * bhinnapramA«4kshara;ii,* — that is, * the leaves of the Pravargya section have a special pagination * (? i. e. they are numbered independently of the section on funeral rites preceding them). And now my task is done, and I must take leave of this elaborate exposition of the sacrificial ordinances of Indian theology. For well-nigh a score of years the work has * dragged its slow length along,' and during that time it has caused me — and, I doubt not, has caused some of my readers, too — not a few weary hours. In the early stages of the work, my old teacher, Professor Albrecht Weber, than whom no one is more deeply versed in the intricacies of the sacrificial ritual, wrote to me : * You have undertaken a difficult, a most difficult task ; and I can only hope that your courage and patience will not fail you before you are through with it.' And, indeed, I must confess that many a time I felt as if I should never be able to get through my task ; and but for Professor Max Muller's timely exhorta- tions and kindly encouragement, the work might perhaps never have been completed. * I know,' he once wrote to me, * you will thank me one day for having pressed you to go on with your work ; ' and now I do indeed thank him most sincerely and with all my heart for the kindness and patience he has shown me these many years. But, strange to say, now that the work is completed, I feel as if I could not do without working at it ; and certainly, if * Cf. A. Weber, .S'atapatha-br&hma/fa, p. xi. /Google Digitized by ' INTRODUCTION. ll a second edition could ever have been required of a work of this kind, it would have found me ready once more to work my way through the bewildering maze of rites ; and I know only too well that I should have to correct many a mistake, and could improve many an awkwardly ex- pressed passage. In conclusion, a word of cordial thanks is due to the staff of the University Press, whose patience must often have been severely tried in the course of the printing of this work, and who, by the excellence of their presswork, and by their careful supervision, have materially lightened my task, and saved mc much tedious and irksome labour. J. EGGELING. Edinburgh, Decembtr 30, 1899. Digitized by Google Digitized by Google 5ATAPATHA-BRAHMAiVA. ELEVENTH KANDA. THE FULL AND NEW-MOON SACRIFICE First Adhyaya. First Brahmaj^a. 1. Verily, Pra^pati, the Sacrifice, is the Year: the night of new moon is its gate, and the moon itself is the bolt of the gate. 2. And when one lays down the two fires at new moonS — even as one would enter a stronghold by the gate, when the gate is open, and would thence reach the world of heaven, so it is when one lays down the fires at new moon. 3. And if one lays down the fires under a (special) asterism*, — just as if one tried to enter a stronghold, when the gate is closed, in some other way than through the gate, and failed to get inside the strong- hold, so it is when one lays down the fires under an asterism : let him therefore not lay down the fires under an asterism. 4. On the same day on which that one (the moon) should not be seen either in the east or in the west, ' For the performance of the Agnyidhana, or setting up the sacrificial fires, see part i, p. 274 seqq. ' For the Nakshatras, or lunar mansions, under which the Agnyddhina may be performed, see II, i, 2, i seqq., and especially II, I, 2, 19, where the practice of regulating the time of the ceremony by the Nakshatras is discouraged. [44] 1^ B Digitized by Google ^atapatha-brAhmajva. let him fast, for it is then that he (the moon) comes to this worlds and on that (day) he abides here (on the sacrificial ground). 5. And all the gods abide (here), all the spirits, all the deities, all the seasons, all the Stomas (hymn- forms), all the P;"/sh/>6as*, and all the metres. 6. And, verily, it is for all the gods, for all spirits, for all deities, for all seasons, for all Stomas, for all Presh/^as, and for all metres that the fires of him are laid down who lays them down at new moon : he should therefore lay them down at new moon. 7. He may lay down the fires on the new moon which falls in the (month) Vai^dkha, for that coincides with the Rohi»l (asterism); for the Rohi^^i means the self, offspring and cattle®; he thus becomes established in a self, in offspring and cattle. But, indeed, the new moon is the form of the Agnyi- dheya : let him therefore lay down the fires at new moon ; — let him perform the preliminary ceremony* at full moon, and the initiation ceremony at new moon. Second BrAhmajva. I. Now when they spread (and perform) the sac- rifice, they kill it; and when they press out king Soma, they kill him ; and when they * quiet * and cut up the victim, they kill it, — it is by means of the mortar and pestle, and by the two mill-stones that they kill the Havirya^»a (grain-offering). 1 See I, 6, 4, 5. " For the six Pr/shMa-simans, see part iii, introd., p. xx seqq. * See II, I, 2, 6. 7. * For the Anv&rambha/ft)'&-ish/i, lit. * taking-hold offering,' see part ii, p. 40, note i. Digitized by Google XI KANDA, I ADHYAyA, 2 BRAHMAiVA, 6. 3 2. And having killed the sacrifice, he pours it, as seed, into the fire as its womb, for, indeed, the fire is the womb of the sacrifice, from out of it it is pro- duced : let him therefore perform those ten oblations^ for which the Vasha^ is uttered. 3. And, indeed, this sacrifice is the blowing (wind): he blows here, as it were, as a single one, but when he has entered into man, he is divided into ten parts ; — with the vital airs thus distributed, it (the sacrifice) is born from out of its womb, the fire : this is that Virfi^ of ten syllables, this is that per- fection, the sacrifice. 4. There may, however, be nine (oblations)^; — he thus forms a defective (lesser, lower) Vir^ with a view to production; for from the lesser ^ indeed, creatures are produced here : this is that perfection, the sacrifice. 5. But there may be one additional (oblation)^, — that one remains over for Pra^^pati : this is that perfection, the sacrifice. 6. And there may be two additional (oblations)^, * These ten oblations of the New and Full-moon sacrifice (as the model for Havirya^^fas generally), as enumerated by Sdyana, are {a) at lull moon — five fore-offerings, two butter-portions, two cake-offerings to Agni, and Agni-Soma, and a low-voiced offering to Agni-Soma, (d) at new moon — five fore-offerings, two butler- portions, a cake to Agni, a low-voiced offering to Vishnu, and an offering of (sweet and sour) milk, or Sdnniyya, to Indra. * Viz. inasmuch as, according to Sdya^a, at the Full-moon sacrifice the offering to Agni-Soma only takes place in the case of one who is a Soma-offerer. I find, however, no authority for this. ' Or, from the lower part (nyiina); cf. II, i, i, 13 ; 5, i, 20. * That is, if the oblation to Agni Svish/akri't (part i, p. 199 seqq.) is taken into account. * According to Sdya^ia, the second additional offering is the oblation of clotted ghee to Vanaspati (the lord of the forest, or B 2 Digitized by Google iSATAPATHA-BRAhMAJVA. — a productive pair consists of two : thus a productive pair is produced ; this is that perfection, the sacrifice. 7. And there may be three additional ones\ — a productive pair consists of two, and that which is produced is the third: this is that perfection, the sacrifice. 8. And there may be four additional ones*, — ^as the one so the four. There are these three worlds : these worlds he thus gains by three (oblations); and Pra^pati, indeed, is the fourth beyond these worlds : by the fourth (oblation) he thus gains Pra^pati, — this is that perfection, the sacrifice. 9. That (sacrifice) which is defective in two (obla- tions)' is indeed defective, it is not a sacrifice; and that which is excessive in respect of five (oblations) is indeed excessive, it is not a sacrifice : this is that perfection as regards the ten, the twenty, thus up to a thousand*. 10. Verily, they who perform the Full and New- moon sacrifice, run a race*^. One ought to perform it during fifteen years ; — in these fifteen years there are three hundred and sixty full moons and new the tree, i. e. the sacrificial stake, or Soma) at the animal sacrifice. Cf. part ii, p. 208. ' These three oblations, according to Siya^a, are the three after-offerings (to the Barhis, to N&rajawsa, and to Agni), see part i, p. 230 seqq. ■ Viz. either the Svish/aknl and the three after-offerings; or the four PatnfsamyS^s (to Soma, Tvash/ri, the wives of the gods, and Agni Grihapati), cf. part i, p. 256 seqq. ' That is, if it includes only eight oblations, see paragraph 4. * That is, counting every ten (oblations) one Virig^, or metrical pida of ten syllables. ' Viz. running along, as they do, with the revolutions of the moon and the sun. Digitized by Google XI KANDA, I ADHYAYA, 3 BRAhMAJVA, I. 5 moons ; and there are in a year three hundred and sixty nights : it is the nights he thus gains. 11. He should then offer for another fifteen years ; in these fifteen years there are three hundred and sixty full moons and new moons ; and there are in a year three hundred and sixty days : it is the days he thus gains, and the year itself he thus gains. 12. Now, indeed, the gods were at first mortal; and only when they had gained the year they were immortal; for the year is everything, and the im- perishable means everything : thereby then accrues to him imperishable merit, the imperishable world. 13. He who, knowing this, offers (the Full and New-moon sacrifice) for thirty years, becomes one of the race-runners, whence one ought to offer sacri- fice for not less than thirty years. But if he be a performer of the D4ksh&ya»a sacrifice \ he need only offer for fifteen years, for therein that perfection is brought about, since he performs (every month) two Full-moon and two New-moon offerings, and thus that perfection is indeed brought about therein. Third BnAHMAisrA. I. When he has performed the Full-moon sacri- fice, he prepares an additional (cake) for Indra Wimridh (the repeller of scomers), and offers it in accordance with the procedure of an ishri^; and when he has performed the New-moon sacrifice, he prepares an additional rice-pap for Aditi^ and offers it in accordance with the procedure of an ish/i. ' For this modification of the New and Full-moon sacrifice, see part i, p. 374 seqq. • That is to say, after the model of the Full-moon sacrifice. • See part i, p. 375, where read * Aditi' for * Aditye.' Digitized by Google .SATAPATHA-BRAHMAiyrA. 2. And as to why, after performing the Full-moon sacrifice, he prepares (a cake) for Indra Vimr^'dh, it IS because Indra is the deity of the sacrifice ; but the chief oblation of the Full-moon sacrifice belongs to Agni and Soma, and nothing is offered there with the formula 'To Indra (I offer) thee ! * Hereby then that oblation comes to be shared by Indra, and so does the sacrifice come to be shared by Indra. And as to why (he offers) with *To (Indra) YimrzdhV it is that by the Full-moon sacrifice he slays all scomers (mr/dh), all evil spirits. 3. And as to why, after performing the New-moon sacrifice, he prepares a pap for Aditi, — that moon doubtless is the same as King Soma, the food of the gods : when on that night he is not seen either in the east or in the west, the oblation becomes, as it were, uncertain and unfirm. Now Aditi is this earth, and she, indeed, is certain and firmly established : thereby, then, that oblation of his becomes certain and firmly established. Such, then, is the reason why he prepares additional oblations; now as to why he should not prepare them. 4. When, after performing the Full-moon sacri- fice, he prepares an additional (cake) for Indra Vimr^dh, he does so in order that his sacrifice should become shared in by Indra, for every sacrifice belongs to Indra. But inasmuch as every sacrifice belongs to Indra, thereby that oblation of his, and that sacrifice, is already shared in by Indra. 5. And when, after performing the New-moon sacrifice, he prepares an additional pap for Aditi, — surely the New-moon sacrifice is itself an additional one ; for by the Full-moon sacrifice Indra slew Vmra, and for him who had slain Vmra, the gods Digitized by Google XI KANDA,^ I ADHYAYA, 4 BRAHMAiVrA, I. 7 then prepared that additional oblation, the New- moon sacrifice : why, then, should he prepare an oblation to be added to an additional offering ? Let him, therefore, not prepare the additional oblations, 6. When, after performing the Full-moon sacrifice, he afterwards prepares another oblation ; and when, after performing the New-moon sacrifice, he after- wards prepares another oblation, he rises and defies his malicious enemy; and, indeed, unassailed and undisturbed is the prosperity of him who at full moon performs the Full-moon sacrifice, and at new moon the New-moon sacrificed 7. For by performing the Full-moon sacrifice at full moon, and the New-moon sacrifice at new moon, the gods forthwith dispelled evil, and were forthwith reproduced ; and, verily, he who, knowing this, per- forms the Full-moon sacrifice at full moon, and the New-moon sacrifice at new moon, forthwith dispels evil, and is forthwith reproduced. If he offer an additional oblation, let him give a sacrificial fee (to the priests); for no oblation, they say, should be without a dakshi»4 ; and for the Full and New-moon sacrifices there is that dakshi«4, to wit, the Anv4- h&rya (mess of rice 2). Thus much as to the addi- tional oblations; now as to (the sun) rising over him. Fourth BrXumana. I . Now, some people- enter upon the fast^ when ^ That is, he who performs these sacrifices without additional obla- tions : — ata^ paurMamisydydm am&v&sy^ kai darfapilr»amSsaylg&v eva kartavyau, ndnyat iimkid dhavir anunirvapyam, Siy. Whilst favouring this view, the author, however, also admits the other as ensuring the same benefits. • Sec part i, p. 49, note i. * As, for the Full-moon offering, the Sacrificer should enter on Digitized by Google 8 ^atapatha-brAhmajva. they (still) see (the moon, on the fourteenth day of the half-month), thinking, * To-morrow he will not rise,' — either on account of clouds or not having ascertained properly, they enter upon the fast, and (in the morning) he rises over him. Now if he (the moon) should rise on (the material for) the oblation being not yet taken out, then that approved (pro- cedure is followed) and the same fasting-observance. The sour curds from last night's milking they use for coagulating the sacrificial food^ ; they let the calves join (their mothers), and drive them away again*. 2. In the afternoon he drives them away with the par»a-branch ; and as there that approved oblation of the New-moon offering (is prepared) so here. But if he should not care to undergo (again) the fasting- observance, or if (the moon) were to rise over (the material for) the oblation already taken out, then let him do otherwise : having properly cleansed the rice- grains of the husks, he cooks the smaller ones as a cake on eight potsherds for Agni Ddtre (the Giver). 3. And the sour curds (from the milk) milked on the day before (he prepares) for Indra Prad&tre the fast at the very time of full moon (I, 6, 3, 34), so, for the New-moon offering, he should do so at the time when the last sign of the moon has disappeared, cf. I, 6, 4, 14. * Literally, they make it the means of coagulating the havis; that is to say, they put the sour-milk (of last night's milking) into the milk obtained from the milking of this, the second, day so as to produce the sour curds required on the next, or oifering-day. See I, 6, 4, 6 seq. ; — piirvedyuA sSyawrdugdhaw payo yad dadhy itmand vidyate parasmin divase puna^ karaniyasya sdya^/doharfi- pasya havisha ita^^nirtham kur}!!^, Say. ' See I, 7, I, I seq. The milk of the evening milking will be required for the sour curds and whey to be mixed with the sweet (boiled) milk of the following morning in the preparation of the Sinnayya. Digitized by Google XI KANDAy I ADHYAyA, 5 BRAHMAJVA, I. 9 (the Bestower); and those (larger) rice-grains^ he cooks in boiled fresh milk as a pap for Vish;»u ^ipivish/a (the Bald); for a pap it is whenever rice- grains are thrown (into milk or sour curds). 4. And as to this being so, it is because that moon is no other than King Soma, the food of the gods; — ^he (the Sacrificer) at that time sought to secure him*, and missed him : Agni, the Giver, gives that (moon) to him, and Indra, the Bestower, bestows that one upon him ; Indra and Agni give that (moon, Soma) as a sacrifice to him, and that sacrifice given by Indra and Agni he offers. And as to why (he offers) to Vishifu, the Bald, it is because Vishnu is the sacrifice ; and as to why to the Bald^ (^pivish/a), — it is that his missing him whom he sought to secure is the bald part {? ^ipita) of the sacrifice, hence to the Bald one. And on this occasion he should give (to the priests) as much as he is able to give, for no oblation, they say, should be without a dakshi^S. And let him observe the fast just (on the day) when he (the moon) does not rise. Fifth BrAhma/va. I. He observes the fast thinking, * To-day is the day of new moon * ; ' and then that (moon) is seen in * According to Kdty. «Srautas. XXV, 4, 40, the rice-grains are sorted in three different sizes ; those of medium size being used for Agni Datri, the largest for Indra Pradatri', and the smallest for Visbfu ^ipivish/a. ' That is, at the time of new moon when Soma is supposed to stay on earth. * The native dictionaries also assign the meaning * affected by a skin-disease * to ' ^pivisb/a/ * Amiv£sy&, lit. the night of their (the sun and moon's) staying together. Digitized by Google I O DATAPATH A-BRAHMAJNTA. the west. But, indeed, he (the moon) is that heavenly dog : he watches the Sacrificer's cattle (to seize them), and that would not be good for cattle if amends were not made to them ^ ; and through fear of that ' down- coming moon 2,' as they think him to be, — 2. They steal away into the shade. And there- fore, indeed, people call that burning pain ^^^ralu^ita' (dogs clutch); — and therefore they also call that one — 3. *The hare in the moon^' Soma, the food of the gods, indeed, is the moon : at full moon they press him ; and in the subsequent half of the month he enters the waters and plants ; and, the cattle feeding on the water and the plants, he then during that night (of new moon) collects him from the cattle. 4. He keeps the fast thinking, * To-day is the day of new moon ;' and then that (moon) is seen in the west, and the Sacrificer departs from the path of sacrifice. As to this they say, 'What should one do when he has departed from the path of the sacrifice ? Should he sacrifice, or should he not sacrifice ?' He should certainly sacrifice, for there is no other way out of it : day after day that (moon) rises larger. Having performed offering after the manner of the New-moon sacrifice, he takes out material for an additional offering either on the same, or on the following day. 5. There are three chief oblations for this (offer- ing),— (he prepares) a cake on eight potsherds for * Apriy2Lskiti]kn'te (or -knta^), — ? in the case of (the owner) who did not make amends to, and quiet, them. * Avakr/sh/o nikr/sh/aj ^andramd ava^andramasa^, Siy, ' Sdyana takes this to mean that for this reason the moon is called * jajinka,' * he who is marked with a hare.' Digitized by Google XI kXnDA, I ADHYAYA, 5 BRAhMAAA, II. II Agni Pathikre't (the path-maker), one on eleven potsherds for Indra Vr^'trahan (the slayer of Vmra), and a cake on twelve potsherds for Agni Vai^vAnara. 6. Now as to why he prepares (an oblation) for Agni Pathikm, — it is that Agni, being the maker of the path, leads the Sacrificer (back) to the path of sacrifice, from which he now departs. 7. And as to why to Indra Vretrahan, — Vr/tra is sin: with the help of Indra, the slayer of Vmra, he thus slays sin, Vr/tra, which ever keeps him from well-being, from virtue, and from the good work : this is why he (offers) to Indra Vr^trahan. 8. And as to why he prepares a cake on twelve potsherds for Agni Vai.?v4nara, — when Indra had slain Vr/tra, he burnt him completely by means of Agni Vai^vfinara, and thereby burnt all his (Vmra s) sin ; and in like manner does that (Sacri- ficer) now, after slaying sin, Vmra, with the help of Indra Vmrahan, burn him, and all that sin of his, by means of Agni Vai.rv4nara ; and, verily, not the slightest sin remains in him who, knowing this, performs this offering. 9. For this (offering) there are seventeen kindling- verses. He offers to the deities in a low voice, and makes any (verses) he pleases his invitatory and offer- ing-formulas. In like manner (those of) the two butter-portions and the two formulas of the Svi- sh/akm, 10. A bow with three arrows he gives as dakshi^d ; for with the bow a dog is driven away: he thus drives away that (dog, the moon) when he gives a bow with three arrows as dakshi«fi. 11. A staff he gives as dakshi«d; for with a staff Digitized by Google r 2 ^ATAPATHA-BRAHMAiyrA. a dog is driven away: he thus drives away that (dog) when he gives a staff as dakshi«A. This, indeed, is the prescribed dakshi«& ; but he may give anything else besides, of such other (objects meet for) dakshi«Ss as may be at his disposal. This, doubtless, is an offering relating to cattle : he may perform it even though (the moon) was not seen (at his New-moon sacrifice). Sixth BrAhmaata, 1. Verily, in the beginning this (universe) was water, nothing but a sea of water. The waters desired, ' How can we be reproduced ? ' They toiled and performed fervid devotions*, when they were becoming heated, a golden egg was produced. The year, indeed, was not then in existence : this golden egg floated about for as long as the space of a year. 2. In a year's time a man, this Prc^pati, was produced therefrom ; and hence a woman, a cow, or a mare brings forth within the space of a year ; for Pra^pati was born in a year. He broke open this golden egg. There was then, indeed, no resting- place: only this golden egg^ bearing him, floated about for as long as the space of a year. 3. At the end of a year he tried to speak. He said * hhdA ' : this (word) became this earth ; — ' bhuva^ ' : this became this air ; — ' sva^ ' : this became yonder sky. Therefore a child tries to ^ Or, they toiled and became heated (with fervid devotion). For this cosmological legend, see J. Muir, Original Sanskrit Texts, iv, p. 24. Digitized by Google XI kXnda, 1 adhyAya, 6 brahmajva, 9. 13 speak at the end ef a year, for at the end of a year Pra^pati tried to speak. 4. When he was first speaking Prs^pati spoke (words) of one syllable and of two syllables ; whence a child, when first speaking, speaks (words) of one syllable and of two syllables. 5. These (three words consist of) five syllables : he made them to be the five seasons, and thus there are these five seasons. At the end of the (first) year, Pnif dpati rose to stand on these worlds thus produced ; whence a child tries to stand up at the end of a year, for at the end of a year Pra^pati stood up. 6. He was bom with a life of a thousand years : even as one might see in the distance the opposite shore, so did he behold the opposite shore (the end) of his own life. 7. Desirous of offspring, he went on singing praises and toiling. He laid the power of repro- duction into his own self. By (the breath of) his mouth he created the gods : the gods were created on entering the sky ; and this is the godhead of the gods (deva) that they were created on entering the sky (div). Having created them, there was, as it were, daylight for him ; and this also is the godhead of the gods that, after creating them, there ivas, as it were, daylight (divi) for him. 8. And by the downward breathing he created the Asuras : they were created on entering this earth. Having created them there was, as it were, darkness for him. 9. He knew, 'Verily, I have created evil for myself since, after creating, there has come to be, as it were, darkness for me.' Even then he smote Digitized by Google 1 4 DATAPATH A-BRAHMAiVA. them with evil, and owing to this it was that they were overcome ; whence people say, * Not true is that regarding (the fight between) the gods and Asuras which is related partly in the tale and partly in the legend ; for it was even then that Pra^Apati smote them with evil, and it was owing to this that they were overcome.' 10. Therefore it is with reference to this that the y?/shi has said, * Not for a single day hast thou fought, nor hast thou any enemy, O Maghavan : illusion is what they say concerning thy battles ; no foe hast thou fought either to-day or aforetime/ 11. Now what daylight, as it were, there was for him, on creating the gods, of that he made the day ; and what darkness, as it were, there was for him, on creating the Asuras, of that he made the night : they are these two, day and night. 12. Pra^Spati bethought himself, * Everything (sarva), indeed, I have obtained by stealth (tsar) who have created these deities : ' this became the * sarvatsara,' for ' sarvatsara,' doubtless, is the same as 'sawvatsara (year).' And, verily, whosoever thus knows * sawvatsara ' to be the same as * sarvat- sara^,' is not overcome by any evil which, by magic art, steals upon him (tsar) ; and whosoever thus knows *sawvatsara' to be the same as *sar- vatsara,' overcomes against whomsoever he practises magic art. 13. Pra^pati bethought himself, * Verily, I have created here a counterpart of myself, to wit, the year ; ' whence they say, * Pra^Apati is the year ; ' for he created it to be a counterpart of himself: ' Or, whosoever knows the * all-stealing ' power of the year. Digitized by VjOOQ IC XI kAnda, I adhyAya, 6 brAhmajva, 17. 15 inasmuch as * sa^vatsara (year)/ as well as ' Pr^fA- pati/ consists of four syllables, thereby it (the year) is a counterpart of him. 14. Now, these are the deities who were created out of Pra^apati, — Agni, Indra, Soma, and ParameshMin Prd^Apatya. 15. They were born with a life of a thousand years: even as one would see in the distance the opposite shore, so did they behold the opposite shore of their own life. 16. They went on singing praises and toiling. Then Paramesh/^in, son of Pra^pati, saw that sacrifice, the New and Full-moon offerings, and performed these offerings. Having performed them, ht desired, ' Would I were everything here ! ' He became the waters, for the waters are everything here, inasmuch as they abide in the furthest place ; for he who digs here on earth finds indeed water ; and, in truth, it is from that furthest place, to wit, from yonder sky that he ^ rains, whence the name Paramesh/^in (abiding in the furthest, highest place). 17. Paramesh/^in spake unto his father Prs^- pati, * I have discovered a sacrifice which fulfils wishes : let me perform this for thee ! ' — ' So be it ! ' he said. He accordingly performed it^ for him. Having sacrificed, he (Prs^pati) desired, 'Would I were everything here!' He became the breath (vital air), for breath is everything here : Pra^pati is that breath which blows here (the wind) ; and whatsoever knows that it is thus he blows is his (Pr^Apati's) eyesight; and whatsoever is endowed * Viz. Par^nya, the rain-god, according to SiyanSL, ^ Viz. officiating as his, Prs^pati's, priest. Digitized by Google 1 6 ^ATAPATHA-BRAHMAiVA. with breath is Pra^pati. And, verily, whosoever thus knows that eyesight of Pra^pati becomes, as it were, manifest. 1 8. Pra/4pati spake unto his son Indra, * Let me perform for thee this wish-fulfilling sacrifice which ParameshMin has just performed for me.' — * So be it ! ' he said. He accordingly performed it for him. Having sacrificed, he (Indra) desired, * Would that I were everything here ! ' He became speech (vdi), for speech is everything here; whence they say, ' Indra is YU! 19. Indra spake unto his brothers Agni and Soma, * Let me perform for you this wish-fulfilling sacrifice which our father Pra^pati has just per- formed for me.' — ' So be it T they said. He accord- ingly performed it for them. Having sacrificed, those two desired, 'Would that we were every- thing here!' One of them became the eater of food, and the other became food: Agni became the eater of food, and Soma food ; and the eater of food, and food, indeed, are everything here. 20. These five deities, then, performed that wish- fulfilling sacrifice; and for whatever wish they sacrificed, that wish of theirs was fulfilled; and, verily, for whatever wish one performs that sacrifice, that wish of his is fulfilled. 21. When they had sacrificed they beheld (dis- covered) the eastern quarter, and made it the eastern (front) quarter ; as it now is that eastern (front) quarter: therefore creatures here move in a forward direction, for they (the gods) made that the front quarter. ' Let us improve it ^ from here ! ' * Or, perhaps, raise it, bring it nearer. The St. Petersb. Diet. Digitized by VjOOQ IC XI KANDAy I ADHYAyA, 6 BRAhMAJVA, 23. I7 they said, and made it to be strength. *May we see ^ this strength !* they said ; and it became yonder sky*. 22. They then beheld the southern quarter, and made it the southern quarter ; and it now is diat southern (right, dakshi;^) quarter : whence the dakshiifi (cows) stand to the south (of the altar) *, and are driven up from the south, for they made that the southern one (dakshi«4). * Let us improve it from here!' they said, and made it to be space. *May we see this space!' they said; and it became this air, for that (air) is space ; for even as the resting-place here in this world is clearly the earth, so the resting-place there in yonder world is clearly this air ; and because, whilst being here on earth, one does not see that space, therefore people say, 'That space (or, yonder world) is invisible.' 23. They then beheld the western quarter, and made it (to represent) hope, — ^wherefore it is only when*, after going forwards (to the east), one takes ' upa-kurute ' here in the sense of ' to cherish (hegen, pflegen) ;' Professor DelbrOck, Aitind. Syntax, p. 238, doubtfully in that of 'worship, revere (verehren);' — enim pri^tw dlfam upetya itaA para;n kurvimahi kiryantanun sri^mahi, Say. * The particle ' khalu ' might perhaps be rendered by * really,' or — ' could we but see it,' * were it but (really) visible to us.' * That is, it was moved up to them. » See IV, 3, 4, 14. * It seems hardly possible to take * yad — tena ' here in the usual causal sense, — it is only because (or, inasmuch as) one obtains (one's object) after going forwards that one goes to the western quarter. What is implied, in any case, is that first some hope, or desire, is conceived the accomplishment of which is only brought about by a forward movement, or by action ; and that success in attaining the object sought for is followed by the conception of fresh desires. For the same force of * yad— tena' (when — then) see XI, 3, 3, 4-6. [44] C Digitized by Google 1 8 iSATAPATHA-BRAHMAJSTA. obtains (his object) that he goes (back) to that (western) quarter; for they (the gods) made that (quarter to represent) hope. * Let us improve it from here ! * they said, and made it to be prosperity (or distinction). ' May we see this prosperity ! ' they said; and it became this earth, for this (earth) is indeed (the source of) prosperity; whence he who obtains most therefrom becomes the most pros- perous. 24. They then beheld the northern quarter, and made it the waters. * Let us improve it from here ! ' they said, and made it (to represent) the law, for the waters are the law : hence whenever the waters come (down) to this (terrestrial) world everything here comes to be in accordance with the law; but whenever there is drought, then the stronger seizes upon the weaker, for the waters are the law. 25. These then are eleven deities \ — there are five fore-offerings, two butter-portions, the Svish/a- kr/t, and three after-offerings : — 26. These are eleven offerings, — it was, indeed, by these offerings that the gods gained these worlds, and these quarters ; and in like manner does this (Sacrificer), by these offerings, gain these worlds, and these quarters. 27. And the four PatnlsawyS^s are the four intermediate quarters; and, indeed, it was by the four Patntsa^^^y^^s that the gods gained the inter- mediate quarters; and by means of them this (Sacrificer) now gains the intermediate quarters. ^ Viz. the four quarters and the objects enumerated as repre- sented by them. Digitized by Google XI kXnda, I adhyAya, 6 brAhmaya, 32. 19 28. And as to the Id^, — thereby the gods gained food ; and in like manner does this (Sacrificer) thereby gain food. This, then, is the completeness of the New and Full-moon sacrifices as regards the gods. 29. Now as to the body : — there are in man these five breathings, not including the eyes; they are the five fore-offerings, and the two butter-portions are the eyes. 30. The Svish/akm is the same as this downward breathing ; and because he offers that (oblation), as it were, apart from the other oblations^, therefore all the breathings recoil from that breathing; and because for the Svish/akm he cuts portions from all the sacrificial dishes, therefore everything that enters these (channels of the other) breathings meets in (the channel of) that breathing. 31. The three after-offerings are the three male organs ^ ; and that which is the chief after-offering is, as it were, the chief organ. ' He should offer it without drawing breath V they say, 'for thus it becomes unfailing for him.' 32. He may, however, draw breath once, for that (organ) has one joint; but if it were jointless, it * See I, 7, 3, 21, where I would now translate, He offers apart (sideways), as it were, from the other oblations, — the oblation to Agni Svish/akr/l being poured out on the north side of the fire, so as not to come in contact with the chief oblations and the butter- portions. * That is, including the testicles. ' Or, rather, — at the third after-oflfering (viz. that to Agni Svish/akril), — the Hotri* should (according to some authorities) pronounce the offering-formula, which is considerably longer than those of the two other offerings, without making a pause ; whilst others allow him to pause once. C 2 Digitized by Google 20 ^'ATapatha-brAhmajva. either would only stand erect, or it would hang down ; whilst now it both becomes erect and hangs down : he may therefore draw breath once. 33. The four PatnlsawyS^s are the two arms (or front legs) and the two thighs — the support, in fact^• and the IdA is this vital air (in the centre) ; and inasmuch as that (1^4) is not offered in the fire, but remains as unbumt, therefore this (central) vital air is undivided. 34. The invitatory and offering-formulas are the bone, and the offering-material is the flesh. The invitatory and offering-formulas are (in) measured metre, whence the bones of a fat and a lean person are alike : but inasmuch as he takes now more, now less, offering-material, therefore the flesh of a fat person is fat, and the flesh of a lean person is lean. This sacrifice he performs to any deity he pleases and for whom there is a sacrificial dish. 35. Now, these are offerings from which nothing must be omitted ; but were one to omit anything of them, it would be as if he were to break off some limb, or knock out some (channel of the) vital air. Other oblations, indeed, are either added to or omitted. 36. These, then, are sixteen offerings, for man consists of sixteen parts, and the sacrifice is the Man (Purusha) : hence there are sixteen offerings. Seventh BrAhmajva. I. Now there, on the occasion of the entering on the fast, it is said \ ' If he does not eat, he becomes ^ B&hudvayam ilrudvaya/n iatvira^ pditntsaimySg^, atas te pra* tish/Mtmakd^; ayam eva madhjama^ prina i^, S&y. * See I, I, I, 9. 10. Digitized by Google XI kAnDA, I ADHYAyA, 7 BRAHMAiVA, 4. 21 consecrated to the Fathers ^ ; and if he does eat he eats whilst passing over the gods ; ' and, in this respect, they 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 barhis*; 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 Sdnniyya • ; and if he drinks water he consumes the essence of the lustra! waters * ; 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 nights 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 ^ That i% he would be liable to die, and join the departed ancestors. • 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. * For the Trznit&A, see I, i, i, la. Digitized by Google 2 2 ^TATAPATHA-BRAhM AJVA, the entrance on the fast, offering is always made by himself \ Eighth BRAHMAJ^rA. 1. Now, the gods and the Asuras, both of them sprung from Pra^pati, 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. But the gods went on offering unto one another. Pra^pati 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 Prsi^pati ;' for he created it as a counterpart of himself. 4. By this (Full and New-moon) sacrifice he redeemed himself from the gods. Now when he (the Sacrificer) enters on the fast, he thereby gives himself up to the gods, even as Pra^pati 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 ^ That is to say, even though on other nights the Agnihotra were perfoimed for him by a priest, it would always count as being per- formed by himself. " S^ V, I, I, I. 2. ' Professor DelbrQck, Altind. Syntax, p. 350, takes this injunction, and apparently also the illustration, to refer to sexual intercourse. Cf, I, I, I, II. Digitized by Google XI kXnda, 2 adhyAya, I brAhmajva, I. 23 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^pati 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 Anv4hirya (mess of rice) ^ ; and because he thereby supplies (anv-i-harati) what is wanting in the sacri- fice, therefore it is called Anv4h4rya. 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 AdhyAya. First BrAhmajva. I. Verily, man is born thrice, namely in this way : — first he is bom 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 * See part i, p. 49, note i. Digitized by VjOOQ IC 24 ^ATAPATHA-BRAHMAiVA. thereupon comes into existence again, he is bom a third time ; —wherefore they say, 'Man is born thrice/ 2. He (the Hotrz) 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 Agnldhra s) response ® are the foundation. And when there, on the occasion of the throwing* (of the grass-bunch * See part i, p. 95 seqq. * According to Sdya^a, this refers either to the formula by which the Adhvaryu calls on the Hotrz to recite the kindling-verses, and which, he says, consists of nine syllables (samidhyamSnSy&nubrfihi) ; or to nine preliminary formulas (forming a nigada) pronounced by the Hoiri before the performance of the fore-offerings, see I, S> «» I 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 Apastambasiitra, but not by the authorities of the white Ya^us, who use the formula ' (Hotar) Agnaye samidh- yamdndySnubrilhi ; ' see »S'at. Br. I, 3, 5, 2. 3. * Viz. the two calls — *0m jr&vaya' and *Astu jrausha/,' see part i, p. 132, note. * The word 'sn*sh/i' usually means 'creation,' but in accord- ance with the primary meaning of the verb ' sr^,' it apparently refers here (as Sdyana seems to think) to the throwing of the anointed Prastara, as the representative of the Sacrificer, into the Ahavantya fire, thus insuring for the Sacrificer his despatch to, and renewed life in, the heavenly world. With reference to Digitized by Google XI KANDA, 2 ADHYAyA, I BRAHMAJ\rA, 6. 25 into the fire), birth is spoken of, he thereby causes him to be born a third time : on this occasion the Patnlsaw^yi^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 (Aghfira 2), five fore-offerings, the W4, three after-offerings, the S(iktav4ka, and ^amyorv&ka * — that makes thirteen oblations. And when there, at the Patnlsa?«y^s, he takes up at the same time (the two spoons) ; and the Samish/a- ysL^s * : — 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 Idk *) that is of the form of oflfering-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 gras^bunch into the fire (I, 8, 3, 11 seq.; 9, 2, 19) some of the Sfitras use, indeed, the verb ' srig* cf. Hillebrand, Das Altindische Neu- und Vollmondsopfer, p. 146. ^ See part i, p. 256 seqq. ' See part i, p. 124 seqq. ■ Part i, p. 236 seqq. * See I, 9, 2, 19 ; 25 seqq, • See part i, p. 222 seqq. Digitized by Google 26 -satapatha-brAhmajva, Second BrAhmaya, 1. He recites a g&yatrl invitatory formula* ; the gfiyatrl consisting of three feet, these worlds being three in number*, it is these worlds the gods thereby established. 2. He offers with a trish/ubh (verse) : the trishAibh consisting of four feet, and cattle being four-footed, it is cattle the gods thereby established in these established worlds. 3. The Vasha/-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 Death* — ^he thereby consecrates him (the Sacrificer) after death, and causes him to be born from out of it, and he is * The anuvSkyis recited prior to the principal oblations (pra- dhina-havis) are in the gdyatrl metre ; whilst the y^gyis (referred to in the next paragraph), at the end of which the Vausha/ 1 is uttered and the oblation poured into the fire, consist of trish/ubh verses ; cf. I, 7, 2, 15. ' These inserted clauses with * vai ' supply the reason for what follows, not for what precedes, them. » See X, 5, I, 4. Digitized by Google XI KAi^DA, 2 adhyAya, 3 brAhmajva, 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 deaths 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 ' fihuti ' (offering or invocation). Third BRAHMAiVA. 1. Verily, in the beginning, this (universe) was the Brahman (neut.) *. It created the gods ; and, having created the gods, it made them ascend these worlds : Agni this (terrestrial) world, Vfiyu the air, and Slirya 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, ^ Viz. inasmuch as the oblation is made with the Vasha/. * On this speculative mj^, see John Muir, Orig. S. Texts, vol. v, pp. 387-89. Digitized by Google 2 8 ^atapatha-brAhmaj^a. 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 great manifestations* 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 ^ of the Brahman they were immortal. Now, when he makes the libation to Mind * — 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 ^ Or, phantasmagories, illusive representations. * The use of ' &p ' with the instrumental (brahmadt ipuh) is peculiar, — brahma^id vydptiA, SSy. * The two libations (&gh&ra) of ghee, forming the first oblations of an ish/i, made on the newly kindled fire, are o£Fered to Mind and Speech respectively ; cf. part i, p. 124 seqq. Digitized by Google XI kXndA, 2 ADHYAyA, 3 BRAHMAJVA, 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\ it has been told how the sacrifice then pleased the y?/shis, and how they performed it Now, when the i?^shis 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 5amyos (all- hail and blessing), he touches (the earth ^) with (Vfij^. S. H, 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 ^ Siyaifa explains this by * idh^nakarajsic ' ; but the passage referred to occurs I, 6, 2, 3. 4, in connection with the first butter- portion (S^Tabh&ga), that of Agni. ' Or, perhaps, the altar ; see I, 9, i, 29. Digitized by Google 30 ^atapatha-brAhmajva. 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 Yavamdn (rich in barley), the winnowing-basket ; Uddfilav4n (rich in paspalum frumentaceum), husbandry; and Antarv&n (the pregnant), grains Fourth BRAHMAi^^A. 1. The full moon, doubtless, is the same as that burning (sun), for he, indeed, is full day by day; and the new moon (dar^a) is the same as the moon, for he appears (dar^), 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 (dar^) 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 * On these names, Siyawa merely remarks, — te gandharvdA fi^rpidibh&vam dpannS babhfivu>i, yavamdn ityidy&s teshdm sa;^t- gfiih, — Mahtdhara, on the other hand, on Y^g. S. II, 19, makes them to be five names, Yavamat, .SKirpa (n.), Uddilavat, Kr/shi (f.), and Dh&ndntarvat. This is very improbable ; the last name, espe- cially, being accented on the first syllable, showing it to be two words. Digitized by Google XI kXnDA, 2 ADHYAVA, 4 BRAHMAiVA, 8. 3 1 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-breathing ^ that this man is, as it were, filled ; and the new moon is the out (and in)-breathing ^ 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-breathing* this food is given 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- ^ The udina is explained by S&yaiia as the breath passing (up into the head, and) through the nose. ' The prd^a is the breath of the mouth. • That is, by (the vital air of) the head (hence of the eyes, ears, &c.). Digitized by Google 3 2 DATAPATH A-BRAHMAJVA. mula 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 Sarasvatl 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 Sarasvatl 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. ID. As to this they say, * Surely, he who performs the Full and New- moon offerings becomes a (mere) utterer of the Agur ^ ; for, when he has performed * 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^ ' (recite the offering-formula to Agni, or to whatever deity offering is made), by which the Adhvaryu calls on the Hotrz* to recite ; and of the formula * Ye ya^mahe (Agnim),' by which the Hotri introduces the yS^i, or offering-verse. At the Soma-sacrifice the former formula is modified to * Hot4 yakshat,' uttered by the Maitr&varu«a priest. Sec Haug, Transl. of Ait. Br., p. 133, note. — In comparing these Agur-formulas with the per- formances 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 Digitized by Google XI KANDA, 2 ADHYAyA, 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 Brahmajva. I. And, verily, even on this occasion \ they slaughter the sacrificial horse (A,yvamedha) 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 A^vamedha), 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. Saya»a, on the other hand, takes ' dgOrtin ' to mean ' one who has formed a resolution {kgdrtz, dgura»am=sa)nkalpa);' and native dictionaries, indeed, give *igur' as a synonym of *prati^3l' (promise, agree- ment ; Zuruf, Zusage). But, even if thb 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. * Viz. in performing the Full and New-moon sacrifice, for which all the benefits accruing from the Ajvamedha are here claimed^ [44] D Dfgitized by Google 34 ^atapatha-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 * ; 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 \ 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. * According to Ajv, X, 6, 2 seqq., having chosen the horse to be sacrificed, he performs two ish/is, to Agni MOrdhanvat and Pfishan ; whereupon he sets free the horse, and for a year performs three ish/is daily at the three pressings, viz. to Savitri Satyaprasava, Prasavitr;', and Asavitri*. * Or, he disappears in this world ; the same verb (vi-vrit) being used for the disappearance as for the starting off of the horse when set free. * The syntactic construction of the last two sentences is that frequently alluded to before, viz. that of parenthetic causal clauses. Digitized by Google XI KAi^DA, 2 adhyAya, 6 brAhmaya, 3. 35 5. Verily, then, for him who, knowing this, offers both the Agnihotra and the Full and New-moon sacrifices, they slaughter the sacrificial horse month by month ; and month by month the Axvamedha is offered for him, and his Agnihotra and Full and New-moon sacrifices come to pass into the A,yva- medha. Sixth BrAhmaj^a. !• The Pra»lti water, doubtless, is the head of the sacrifice ^ ; and when he leads forward the Pra»lt4 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 being 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 Hotrt) regarding them, * Recite for me, making them, as it were, con- tinuous * ; ' for continuous, as it were, is this spinal column. And the two libations of ghee are its mind and speech, Sarasvat and Sarasvatl • : let ^ Ya^^ 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^pati, and the Sacrificer. * The kindling-verses, being in the Gdyatrt metre, consist of three octosyllabic p&das each. Whilst after each verse a kindling- stick (samidh) is thrown into the fire by the Adhvaryu, the Hotri does not make any pause in his recitation at this point, but he does so after the second pdda of each verse, thus connecting the last p&da with the first two p&das of the next verse, • Sec XI, 2, 5, 9. D 2 Digitized by Google 36 ^ATAPATHA-BRAHMAi^^A. 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 inner 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 Sinn&yya (at new moon), is its left flank ; the SvishtBkrtt is that part between its shoulders; and the (Brahman's) fore- portion* is the poison ^ 7. And when he cuts off the fore-portion, — even as there they cut out what was injured* in Prs^pati, so do they now thereby cut out what in this (body) is clogged and hardened, and affected by Varu/^a : ' See I, 5, 3, 16. " See I, 7, 4, 10 seqq. ' Instead of ' visham,' the MS. of Sdyana's commentary reads * dvishan ' (hater, enemy), which is explained as meaning ' xatru- buddhi '; the * cutting out' of the fore-portion being compared with the annihilation of enemies (jatrunirasanirtham), — all this is, how- ever, manifesdy fanciful. What is intended would seem to be the poison (real or figurative) caused by the enemies' (or Rudra's, or Varu^a's) shafts, in accordance with the myth regarding Pra^pati and his daughter, I, 7, 4, i seqq. * Literally, what was pierced (by an arrow), cf. I, 7, 4, 3. 9. Digitized by Google XI kXndA, 2 ADHyAyA, 6 BRAhMAJVA, 12, 37 let him know that, as there they cut out what was injured in Pra^pati, so they now cut out what in him is clogged and hardened and affected by Varu«a- 8. The Id&y indeed, is the belly: even as there, at (the invocation of) the ld&^ 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 Siiktavaka and ^am- yorv&ka its arms (or fore-feet); the four Patntsaivf* yS^s the four supports — the two thighs and the two knee-bones; and the Samish/ay^fus 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 Iya, — What form of Agnihotra does he recognise, when he goes to stay abroad ? ' That is, — How does he show his knciwledge of the sacred obligation that one ought to perform the Agnihotra regularly twice a day for life ? ' That is to say, How is the continuity in the constant attendance to his sacred fires kept up by him ? * 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 Siya/ia puts it, How is the fault of staying abroad, avoided?— asy a pravasato y^g^mi- nasya anapaproshitam pravSsadoshdbh&va^. * Or, among (or in) beings* Sfiya^ia supplies 'ys^^am^na^' to 'yo^vishMa^/ Digitized by Google 48 ^ATAPATHA-BRAHMAiVA. of the progress ; ' — he thereby means the breath ; whence they say, * The Agnihotra is breath/ Second Brahmajnta. I. Verily, whosoever knows the six pairs in the Agnihotra, has oflfspring 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 K 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- n!ya fire and the log — this is another pair; the libation and the Sv4h4-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 Brahmajva. 1. The Brahman delivered the creatures over to Death, the Brahmai&rin (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 his* fire-wood,' said (the Brahman). On whatever night, therefore, the BrahmaiArin does not bring fire-wood, that ^ Or, perhaps, it (the Agnihotra) thinks. ' Prof. Delbrdck, Altind. Syntax, p. 260, doubtless rightly takes the middle fonn (dharitai) here to imply 'for his own self/ i.e. for his own protection from death. Digitized by Google XI kXnda, 3 adhyAya, 3 brAhma^va, 5. 49 (night) he passes * cutting it off from his own life : therefore the Brahmsu^rin should bring fire-wood, lest he should pass (his nights) cutting off (as much) from his life, 2. He who enters on a Brahmai&rin'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 Brihma^a enters on a Brahma/^rin'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 ' 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 ; * 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 * sth& ' commonly is. This construction would suit even better the second passage (without the object ' tdm ') 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. Delbriick, Altind. Syntax, pp. 360, 334, 405. ' That is, prior to his leaving the house of his teacher and returning to his own family. * Sa>n8krftya=:utkrish/aj!n kr^tva, S&yana. [44] E Digitized by Google 50 ^atapatha-brAhmajva. 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 V 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 ^ The seventh (night) should not pass by for him without begging : 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- Finn's life. Fourth AdhyAya. First BRAHMAi\rA. I. Now Udd&laka Aru;ti* was driving about*, as a chosen (offering-priest), amongst the people of * That is, from whom he is perfectly sure of getting something. S£ya/ra, however, takes it in the sense of * from whom he feels sure he will get most,' — Sa brahma^ri yasyi eva bhikshitdyd^ striyaA saklr^ bhi^yish/i^am bahutaram annam labhyata iti jlagheta t&m bhikshetety ihwk, Sdy. ' That is, after leaving his teacher's house and returning home. ' For another version of this legend see Gopatha-Brdhma«a I, 3, 6. See also Prof. Geldner's translation in Pischel and G/s Vedische Studien II, p. 185. * Prof. Geldner takes 'dhivay4;» ^kdra' in a causal sense Digitized by Google XI KANDAy 4 ADHYAyA, I BRAhMAYA, 3. 5 I the northern country. By him a gold 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 ^ to a disputation. Fear then seized the Brihmanas of the northern people : — 2. 'This fellow is a Kurupa^^&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- d&yana.' Svaidiyana, to wit, was ^aunaka. 3. They said, 'Svaiddyana, with thee as our champion we will fight this fellow.' He said, * Well, then, stay ye here quietly : I will just make his acquaintance *.' He went up to him, and when he had come up, he (Udd^laka) greeted him saying. ' er verursachte einen Anflauf ' (he caused people to crowd together, or to come to him in crowds). Sdya/ra, however, takes it in the same sense as we have done, — artvi^&ya vri^a^ sann udagde^n ^gdma. The Gopatha-Br., further on, has the remark 'sa vai gotamasja putra ^rdhvzm vr;lo«dhAv!t'(!). * 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 up^ito babhiiva, upavdddd bibhyato yo mi brahma;io X nii^dna upavadishyati tasmi etam praddsydm- !ti ; — 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 Brdhman who will speak up against me/ thus (he thought). " Or, I'll just find out what kind of man he is. £ 2 Digitized by Google 5 2 i^ATAPATH A-BRAhMAA^A. * 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^pati, 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 bom 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 bom 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 * Literally, who knows that (element) in the Full and New-moon sacrifices whereby . . . • The word * durbiri^idni ' is of doubtful meaning, the etymology proposed by Saya^a 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. Digitized by Google XI KANDAy 4 ADHYAYA, I BRAhMAYA, 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 Giyatrl who bears the Sacrificer to the heavenly world.' Then he (Udd41aka) gave up to him the gold coin, saying, *Thou art learned, Svaid^yana; and, verily, gold is given unto him who knows gold;' and he (Svaidiyana), 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 V They then went away in all directions. He (Udddlaka) then came back to him, with fire-wood " Saya/ia takes ' upaguhya ' in the sense of ' having embraced (him),* that being the meaning the verb has in classical Sanskrit ; — izm Svaidayanam upaguhya ilingya Udddlakas tasm^t sthindn nlr>bkrdma nishkrintavSn. The Gopatha-Br. has * tad upayamya ' (having taken it) instead. Svaiddyana evidently did not wish the other Brdhmans to know that he had had the better of the Kurupa»^a. * ? Or, to catechize him ; Brahmd svayaw vedidya>4 brahmaputro brahmish/^ya Gotamasya putra ity etad yathdvr/ttam eva, api tu ya^ purusha enam Uddilakam upavalheta pradhanaw sresh/Aysim (? xresh/^a/») kurydt — varha valha prddhdnya iti dhdtu^ — asya purusbasya mi^rdhi vipatet, alpa^^nasya idhikyena viparyayagra- hsLfAt tannlmitta-^ra>4patanam bhavatfty arthaA, Siy. — Prof. Geld- ner translates, — 'He must rack his brains (muss sich den Kopf zerbrechen) who wants to outdo him in questions (tiberfragen).' Digitized by Google 54 ^atapatha-brAhmaj^ta. in his hand\ 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/ ID. 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/akr/t — these are the five portions of sacrificial food in the middle. 11. The fore-portion, the 1^4, what he hands to the Agnldh *, the Brahman's portion, the Sacrificer s portion, and the Anvihirya (mess of rice) — these are the six (portions) of Prafipati. The three after-offerings, the four Patntsa^^as, and, eighth, the Samish/aysLfus — these are the eight butter- portions (offered) subsequently. 1 2. And inasmuch as the fore-offerings are with- out invitatory formulas ^ 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 PatnlsawyS^s have invitatory formulas, * That is, as a pupil (brahma^rin) would to his teacher. * Viz. the * shaflfavatla,' or share consisting of six * cuttings/ for which see I, 8, i, 41 with note. * With these oblations there is no puro«nuv&ky4, but only a y^iy or offering-formula. Digitized by Google XI kAjvda, 4 adhyAya, i brAhmajva, 14. 55 therefore they (the teeth) come to remain perma- nently with them ; and inasmuch as the Samish/a- ya^s 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 giyatrt 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 sa/wyfi^yfis * 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 Vedi), 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 body 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, * Whilst the gdyatrf verse consists of 3 x 8 syllables, the trishAibh has 4 X 1 1 syllables. * That is, pouring the second into the fire at a place immediately to the front, or eastward, of the first. * That is, the invitatory and offering-formulas used for the oblation to Agni Svish/akr/t ; sec part i, p. 307, note i. * 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. Digitized by Google 56 5ATA?ATHA-BRAHMAiVA. in the last stage of life, one again becomes grey all oven 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 G&yatrl : 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 G&yatrl, indeed, bears the Sacrificer who knows this to the heavenly world. Second BrAhmajva. I. Now, then, as to the taking up of the two offering-spoons *. Now, in this respect, some people, ' That is, at the New-moon sacrifice, with the Ssinndyya, or mixture of sour curds with sweet boiled milk. The 'iti' after ' puro^irena ' is taken by Siya«a in the sense of ' ^ ' ; 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, ^hd and upabhrn, 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 north of it on the grass-cover of the Vedi ; a third spoon, the dhruvS, being again placed north of the upabhr/t. The first libation of ghee Ira) is made from the dipping-spoon (sruva) ; but when about Digitized by Google XI kXnda, 4 adhyAya, 2 brAhmajva, 3. 57 thinking themselves clever, take up the (^h6) with the right, and the upabhr/t with the left (hand); but let him not do so ; for if, in that case, any 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 ^uhft with both hands, let him lay it down on the upabhm ; 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) ^ 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-oflferings, as well as before each of the chief offerings (when, however, portions of the respective sacrificial dishes are added to the ghee in the ^hft), 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^hii being just above that of the upabhr/t without touch* ingit. While thus holding them he goes forward to the Ahavantya, and, after the other necessary rites, pours the oblation from the^hfi, over the spout of the upabhrz'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 ^hfi for the last two fore-ofTerings, whilst the remainder is used for the after-offerings. ' When the Adhvaryu betakes himself from his place behind the Vedi (on which the sacrificial material is laid out) to the Ahavantya Digitized by Google 58 DATAPATH A-BRAHMAiVA. about to call (on the Agnldhra) for the ^Srausha/, and with his left (foot) when he has called for the ^'rau- 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 Aausha/, and with his right (foot) when he has called for the ^S'rausha/ ; 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 ^ to that (breathing). 5. Now as to calling for the .Srausha/* : 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 ^ should be poorer, in order to perform an offlering, 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. ^ Whilst the Adhvaryu is standing by the side of the Ahavantya, ready to make the offering, he holds the spoons to his navel till the moment when he has to pour the oblation into the fire. * The Adhvaryu's call is * om jrdvaya ' (make him hear I) where- upon the Agnfdhra responds *astu jrausha/' (yea, may he hear!). • Viz. any one for whom he (the Adhvaryu) performs a sacrifice, Digitized by Google XI kXnda, 4 adhyAya, 2 brAhmajva, 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 6rausha/ in a thin, long-drawn, toneless way : if, in that case, any one were to say of him, * Surely, this Adhvaryu 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^-jri) 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 (^rl) outside (bahis) himself, and becomes hungry (poor). 11. And the inward-tending (anta^-^i) 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 (srl) inside (anta>4) 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. Digitized by Google 6o ^atapatha-brAhmajva. 12. Having kept back (the tone) deep in the breast, as it were, let him (keep up the middle pitch of) the Brzhat (sfiman) in both (words 'om ^rftvaya^, and finally leave oflFat 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 upabhret. 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 upabhm ; — 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 Digitized by Google XI kAjvda, 4 adhyAya, 2 brAhmaj^^a, 20. 61 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)^ 1 7. Concerning this, Y4f ^avalkya 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 ^S'aulviyana was Adhvaryu to those who had Ayasthii»a * for their Grehapati ^ 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 (AyasthA^a) 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 • Tis&m sajntrrptAnim ihuttnim bhoktdro de\&A prft&^ santo hira^mayin hira/iyavikdr&mj ^masdn ys^am&ndya dktnm yena piirayante, S&y. • Cf. I, 7, 2, 7-10; and part i, p. 192, note i, where the procedure is explained • One would expect an * iti ' here. ^ According to Siya^a, AyasthO/fa is the name of a J^t'shi. • Literally, * house-lord ' or householder — the title of the Sacrificer at sacrificial sessions. Digitized by Google 62 ^atapatha-brAhmajva. 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 BrAhma^va. The MiTRAviNDJ^ Sacrifics. 1. Pra^pati was becoming heated (by fervid devotion), whilst creating living beings^. From him, worn out and heated, Sri (Fortune and Beauty) came forth. She stood there resplendent, shining, and trembling ^ The gods, beholding her thus resplendent, shining, and trembling, set their minds upon her. 2. They said to Pra^pati, * Let us kill her and take (all) this from her.' He said, ' Surely, that ^'rl 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, Br/haspati her holy lustre, Savitr^' her dominion, PAshan her wealth, Sarasvatt her prosperity, and Tvash/re her beautiful forms. 4. She said to Pra^pati, * Surely, they have taken (all) this from me ! ' He said, ' Do thou ask it back from them by sacrifice ! ' * That is, gods, men, &c., Sdy. * Siya^ia apparently takes Meliyantt' in the sense of 'all- embracing' (from Ifyate, to nestle against), — dtpyamind avayavai^ jobhamind bhra^mini sarvaiTi ^gat svate^sd praka^yantt svaktyena te^^^pu^ena sarvam Irlishyanti atishMat sthitavatt. Digitized by Google XI kIvdA, 4 ADHYAYA, 3 BRAhMAJVA, 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 Br/haspati, a cake on twelve or eight potsherds for Savit^*, a pap for Pilkshan, a pap for Sarasvatt, and a cake on ten potsherds for Tvash/r/. 6. She invited them by means of this invitatory formula, — * May Agni, Soma, Varu«a, Mitra, Indra, Brehaspati, and the thousandfold- bestowing Savitr/, — May Pftshan, for our Sacrifices, unite us with cattle, Sarasvatt with favour, Tvash/r^' 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/r/ grant me forms, and the bountiful Sarasvatl, and Pftshan good fortune, and may SavitW bestow gifts on me, and Indra power, and Mitra noble rank, and Varu«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, sv&hi!' 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, svShi!' Soma, taking the oblation, departed and restored her royal power to her. 10. *May Varu«a, the universal sovereign, the lord of universal sovereigns, bestow uni- versal sovereignty upon me at this sacrifice, Digitized by Google 64 ^ATAPATHA-BRAHMAiVA. svih&!' Varu»a, taking the oblation, departed and restored her universal sovereignty to her. 11. *May Mitra, the Kshatra (nobility), the lord of the Kshatra, bestow noble rank upon me at this sacrifice, svfthi!' 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, svih4 ! ' 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, sv^hd!' Br/haspati, taking the oblation, departed and re- stored her holy lustre to her. 14. *May Savitre, the kingdom, the lord of the kingdom, bestow the kingdom upon me at this sacrifice, svihi ! ' Savitr/, taking the oblation, departed and restored her kingdom to her. 15. ' May P6shan, wealth, the lord of wealth, bestow wealth upon me at this sacrifice, sv&hi!' Piishan, taking the oblation, departed and restored her wealth to her. 16. *May Sarasvatl, prosperity ^ the lord of prosperity, bestow prosperity upon me at this sacrifice, svihi!' Sarasvatl, taking the oblation, departed and restored her prosperity to her. 17. 'May Tvash/r/, the fashioner of forms, * I read * push/i^ ' instead of * push/im/ Siya^a takes it thus, — whatever prosperity Sarasvatl, the lord of prosperity, took from me, may he bestow that prosperity upon me I Digitized by Google XI KAiVDA, 4 ADHYAyA, 3 BRAHMAJVA, 1 9. 65 the lord of forms, bestow cattle with form^ upon me at this sacrifice, sv&hi!' Tvash/r/, 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 Vir^ consists of decad after decad (of syllables), and the Virfif (shining one) is Srt (beauty, pros- perity) : he thus establishes (the Sacrificer) in the Vird/, in prosperity and food. 19. For this (sacrifice) there are fifteen kindling- verses * : he offers to the deities in a low voice *. There are five fore-offerings, three after-offerings, and one Samish/aya^s. The (formulas of the) two butter-portions contain the word ' affluence ' : — {Rig-veds, S. I, i, 3), 'Through Agni may he obtain wealth and affluence day by day, famous and abounding in heroes;' — (/?eg-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/akr^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 * Sdya^ia supplies * virish/an,'— cattle endowed with form. ' That is, the ordinary number of s&midhents at an ish^, viz. eleven verses, the first and last of which are recited three times each. See part i, p. 102, note i ; p. 112, note i. ' That is, the formulas — ^with the exception of the final ' om ' of the invitatory formulas, and the introduction ' ye ys^mahe ' and the final 'vausha/' of the offering-formulas — ^are pronounced iti a low voice. [44] F Digitized by Google 66 5ATAPATHA-BRA.HMAJVA. failing!' — (^/g-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 Gotama Rih(iga;»a who discovered this (sacrifice). It went away to 6^anaka of V id eh a, and he searched for it in the Brihma^as versed in the Angas* (limbs of the Veda), and found it in Y4^«avalkya. He said, 'A thousand we give thee, O Yfi^^avalkya, in whom we have found that Mitravind&/ He finds (vind) Mitra, and his is the kingdom, he conquers recur- ring death ^ and gains all life, whosoever, knowing this, performs this sacrifice; or whosoever thus knows it. Fourth BrAhma^va. !• Now, as to the successful issue of the sacrificial food. Now, indeed, there are six doors to the Brahman \ — 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-door * of the Brahman ; * That is, the Veddngas, i.e. the limbs, or supplementary sciences, of the Veda. ' 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. * That is, of the (impersonal) world-spirit. * In the text the two words are not compounded, but stand in apposition to each other (with the fire as the door of B.), with, how- ever, much the same force as a compound word. Cf. XII, 2, i, a g&dham (eva) pratishMd (a foothold consisting of a ford), and ib. 9 gddha-pratish/M, 'ford-foothold.' Digitized by Google XI kAjvda, 4 adhyAya, 4 brAhmajva, 8. 67 and, by entering through the fire-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. ^ 8. Then, as to the successful issue of the sacrifice. Now, whatever part of the sacrifice is incomplete p 2 Digitized by Google 68 i^ATAPATHA-BRAHMAJVA. (nyAna) that part of it is productive for him ^ ; and what is redundant in it that is favourable to cattle ; and what is broken (disconnected) ^ 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)/ ID. And if he think, 'There has been that which was redundant in my sacrifice,' let him believe, ' 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/ 1 2. 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 BRAHMAiVA. I. The nymph Urva^l loved PurAravas^ the son of lci&. When she wedded him, she said, ^ See XI, I, 2, 4; — tad asya ys^^asya pra^nanam pr^otpatd- s&dhanam. * S&yafra's explanation of the term ' sa/^ikasuka ' (? broken, affected with gaps) is not available owing to an omission in the MS. Ind. Off. 1071. ' King Purdravas, of the lunar race of kings, is considered the Digitized by Google XI KkNDA, 5 ADHYAyA, I BRAHMAiVA, 4. 69 * Thrice a day shalt thou embrace ^ me ; but do not lie with me against my will *, 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 ' 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. 3. 'Alas,' *she cried, 'they are taking away my darling*, 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 i?/g-veda S. X, 95) see Prof. Max MUUer, Oxford Essays (1856), p. 61 seqq. ; (reprinted in Chips from a German Workshop, II, p. 102 seqq.); A. Kuhn, Herabkunft des Feuers und des Gfittertranks, 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. ^ Vaitasena da/76as \ Then her heart took pity on him *. II. She said, 'Come here the last night of the year from now * : then shalt thou lie with me for one night, 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 • ! They then ^ The words * ritri^ ^radax iatasra^ ' may also be taken in the sense of * four nights of the autumn ' (Max Mtiller, A. Kuhn). It needs hardly to be remarked that ' nights ' means days and nights, and ' autumns ' years. — Sdya^a takes the passage in the sense of * four delightful (r&lrt^ ramayitrt^) autumns or years/ * 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 '). * That is, the theologians of the J?/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 Br&hma^a). * Or, according to Prof. Geldner, ' Then he touched her heart (excited her pity).' * 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,' — samvatsaratamim sajRvatsarapi^rantm antimdm r&trim, Sdy. Cf. Delbrtick, Altind. Syntax, p. 195. * Hira»yavimitSni hira/xyanirmit&ni saudhdni, S&y. Digitized by Google XI KAJVDA, 5 adhyAya, I brAhmajva, 14. 73 said to him only this (word) \ * 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/ They put fire into a pan, and gave it to him sa3dng, ' 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*: what had been the fire was an Axvattha tree (ficus religiosa), and what had been the pan was a 6aml 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 Axvattha tree, anoint them with ghee, and put them on the fire with ^ Thus also A. Kuhn, and S&yana, tato hainam ekam tiMxr etat, prapadyasveti, — enam PuriiravasaiR tatratyft ^^and idam ekam thih, Sdy. — The word * ekam ' might also be taken along with * enam ' (Max Mttller, Weber, Geldner), — 'they said this to him alone' (? they bade him enter alone witliout his attendants). * See above, paragraph 4 and note i 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 I it had disappeared. Digitized by Google 74 i^ATAPATHA-BRAHMAiVA. verses containing the words "log" and "ghee": the fire which shall result therefrom will be that very fire (which is required)/ 1 5. They said, * But that is recondite (esoteric), as it were. Make thyself rather an upper ara«i^ of Aivattha wood, and a lower ara»i of 6aml wood : the fire which shall result therefrom will be that very fire/ 16. They said, * But that also is, as it were, recondite. Make thyself rather an upper ara»i of A^vattha wood, and a lower ara^i of A^vattha wood : the fire which shall result therefrom will be that very fire/ 17. He then made himself' an upper aram of Axvattha wood, and a lower ara/^i of A,fvattha 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 A^vattha wood, and the fire which results therefrom will be that very fire : by offering therewith he becomes one of the Gandharvas. Second BrAhmajv^a. The Seasonal Sacrifices (AUturmisya). I . By means of the Seasonal sacrifices, Prs^pati fashioned for himself a body. The sacrificial food for the Vai^vadeva* sacrifice he made to be this ' That is, a chuming-stick used for producing fire ; see part i, p. 275; p. 294, note 3. • The Vaixvadeva, or first of the four seasonal sacrifices, requires the following oblations: — i. a cake on eight potsherds to Agni; 2. a pap to Soma; 3. a cake on twelve or eight potsherds to Digitized by Google XI kAjvda, 5 adhyAya, 2 brAhmaj^a, 3. 75 right arm of his ; the oblation to Agni thereof this thumb ; that to Soma this (fore-finger) ; and that to Savitr^' this (middle finger). 2. That cake (to 'Savitrt), doubtless, is the largest, and hence this (middle finger) is the largest of these (fingers). That (oblation) to Sarasvatl is this (third) finger ; and that to POshan this (little finger). And that (oblation) to the Maruts is this joint above the hand (the wrist) ; and that to the Vi,fve Dev&A is this (elbow ^); and that to Heaven and Earth is this arm : this (oblation) is indistinct*, whence that limb also is indistinct \ 3. The Varu»apraghAsa* 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 Agni is the knuckles : this (oblation) belongs to two deities Savitr/; 4. a pap to Sarasvatl ; 5. a pap to P(ishan — these first hwe oblations recur at all seasonal offerings; — 6. a cake on seven potsherds to the Manits; 7. a dish of clotted curds to the Vlrve Deva^ ; 8. a cake on one potsherd to Heaven and Earth. ^ It would rather seem that what is intended here by ' sa/ndhi ' is not the joints themselves, but the limbs (in the anatomical sense) between the articulations. Similarly in ' trishandhi ' in parag. 7. * That is to say, it is a low-voiced offering, the two formulas, with the exception of the final Om and Vauslia/, being pronounced in a low voice. All cakes on one potsherd are (except those to Varu«a) of this description ; Kity. ^r. IV, 5, 3 ; Ajv. St, II, 15, 5 ; cf. 5at. Br. II, 4, 3, 8. ' That is, not clearly defined ; the word ' dos,* which is more usually restricted to the fore-arm, being also usi-d for the whole arm, and even the upper arm. ^ The Varuiiapraghdsd^, 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 Varuna and the Maruts respectively ; 9. a cake on one potsherd for Ka (Prs^pati). Digitized by Google 76 ^atapatha-brAhmajva. whence there are these two knuckles. That (obla- tion) to Varu«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) Antkavat (of the Sdka- medhd^'), doubtless, is his (Pra^pati's) mouth, for the mouth is the extreme end (antka) of the vital airs; the Sdw^tapantyi (pap) is the chest, for by the chest one is, as it were, confined* (saw-tap); the G^Aamedhtyd (ps^p) is the belly — to serve as a foundation, for the belly is a foundation ; the Krai^^ma oblation is the male organ, for it is there- with that (man) sports (kr!^/), as it were ; and the offering to Aditi* 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 Agni is the knuckles : this (oblation) belongs to two deities whence there are ^ The Sikamedhi^, or third seasonal sacrifice, consists of the following oblations: — i. a cake on eight potsherds to Agni Anfkavat ; 2. 3. paps to the ManitaA SSmtapandA and Manita^ Griliamedhina^ ; 4. a cake on seven potsherds to the Maruta^ Kri^ma^ ; 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 Indra and Agni ; 12. a pap to Mahendra; and 13. a cake on one potsherd to Vixvakarman. Then follows the Pitriya^a. • Or, according to Sdya/ia, one gets oppressed or heated on account of the close proximity of the heart and the digestive fire, — urasd hridaya-sambandh^ ^^^rasannivex^ k^ sa/ntdpana-visha- yatvam. ' This offering of a cake to Aditi, mentioned in KSty. ^r. V, 7, 2, is not referred to in the Brdhma»a's account of the Sikamedhdi^, «ee II, 5, 3, 20. Digitized by Google XI kXnda, 5 adhyAya, 2 brahma-ya, 8. 77 these two knuckles. The (oblation) to Mahendra is this (shank) ; that to Vi^akarman this (thigh) : this (oblation) is indistinct, whence this (thigh) also is indistinct 6. The 5'un4slrlya\ doubtless, is this left arm, — the five oblations which it has in common (with the other Seasonal offerings) are these five fingers; the ^unAslrlya is that joint of his above the hand ; that (oblation) to Viyu is this (elbow) ; that to Siirya this arm : this (oblation) is indistinct, whence this (limb) also is indistinct. 7. Now these Seasonal offerings are tripartite and furnished with two joints*, 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 \ 8. At all four of them they churn out the fire, * The 5'unds!r!ya, or last Seasonal offering, consists of— 1-5. the common oblations; 6. the iSundstrtya cake on twelve pot- sherds ; 7. a milk oblation to Vdyu ; 8. a cake on one potsherd to Sftiya. * 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. * Of the five oblations common to the four sacrifices, one — viz. the cake to Savitn' — ^is a low-voiced offering (Kdty. Sr. IV, 5, 5 ; Asv. Sr, n, 15, 7), as are also the one-kapdla cakes of which there is one in each sacrifice. According to SSyana the first and last Seasonal sacrifices have only these two Vp^msuy^ig^, whilst the second and third have each one additional low-voiced oblation, but he does not specify them. This is, however, a mistake, as K&tyS- yana, >Sr. IV, 5, 6. 7, states distinctly, that the two additional low- voiced oblations are the Vaixvadevt payasy& in the first, and the oblation to Vdyu in the last, iT&turmdsya. Digitized by Google 78 satapatha-brAhmaj^ta, whence (the draught animal) pulls with all four limbs. At two of them they lead (the fire) forwards whence it (the animal) walks on two (feet at a time)^ Thus, then, Prs^pati 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 Gdyatr!, the Varu^apraghis^ all in the Trish/ubh, the Great Oblation all in the G^agatl, and the ^undstrtya all in the Anush/ubh metre, so as to yield a A^atush/oma \* 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/hat! verses*: he thereby obtains both the year* ^ According to Styana 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 Kity. V, 4, 6, on the contrary, refers it just to the other two, because a double leading forth takes place there. ' Or, as Sdya^ia takes it, man walks on two feet. * The i^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 Sho^a^n. See note on XIII, 3, i, 4. * These 362 Br/Tiatt 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. * That is, a year of 360 days; and if, as is done by Siya«a (in Digitized by Google XI KkNDA, 5 adhyAya, 3 brAhmajva, 2. 79 and the Mahivrata^ ; and thus, indeed, this Sacrificer also has a twofold* foundation, and he thus makes the Sacrificer reach the heavenly world, and estab- lishes him therein. Third BrAhmajva. 1. 5'au>6eya Pr4/5lnayogya came to Uddfi- laka Aru»i for a disputation on spiritual matters*, 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 if* ; 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 mahdvedi containing 360 Ya^shmatt bricks. ^ Sdya»a reminds us that the Mahdvrata-sdman consists of five parts in five dififerent stomas (Trivn'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. ■ Viz. inasmuch as the total amount of Brihatfs (362) exceeds by two the number of days in the year. * Sdya;f a takes * brahmodyam agnihotram ' together, in the sense * the sacred truth ' regarding (or, in the form of) the Agnihotra, — agnihotravishayam brahmodya/n brahmatattvasya ri^pa/n prati- pddyate yena tad vividishimi tadvishayafv vedane^^sbTi karishy&mf- tyddindbhipr4ye;zdgataA. Unless 'brahmodyam ' could be taken as an adjective, I do not see how it is possible to adopt S4ya«a's inter- pretation. ^ For letting the light of a burning straw fall on the milk to see whether it is done, see II, 3, i, 16. Digitized by Google 8o ^atapatha-brAhmajva. being ladled out^ ? what like when ladled out ? what like when lifted up (to be taken to the Ahavanlya) ? what like when being taken there ? what like when held down * ? 3. ' What like is the log thou puttest on ? what like the first libation ? why didst thou put it down (on the Vedi ^) ? why didst thou look away (towards the GArhapatya^) ? 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 Ahavanlya ? 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 ; ^ Viz. by the dipping-spoon (sruva) into the ladle (agnihotra- havant), see II, 3, i, 17. * Whilst taking the oblation to the Ahavanija, 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. * This refers to the putting down of the spoon containing the milk on the grass-bunch prior to the second libation ; cf. II, 3, i, 1 7. One might also translate, ' what is that (or does it mean) that thou didst put it down ? ' * Thus Siya^a, — apaikshish/^&^ gdrhapatasyaiksha/ram krt- tavdn asi. Digitized by Google XI kXnda, 5 adhyAya, 3 BRAnMAiVA, 7. 81 but if (thou hast offered it) not knowing this, then it has not been offered by thee/ 5. He (Uddilaka) said, 'My Agnihotra cow is Idk, Manu's daughter^ ; my calf is of Vfiyu's nature ; the (cow) joined by the calf is in conjunction there- with'*; their meeting is the Vird^; (the milk) when being milked belongs to the Amns, and when it has been milked, to the Vi,n^e DevAA; when brought (from the stable) it belongs to V4yu ; 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 Vfiyu ; when it has been taken off, to Heaven and Earth; when being ladled out, to the Arvins ; when it has been ladled out, to the Vi,rve Devsbfc ; when lifted up, to Mahfideva ; when being taken (to the Ahavanlya), to V&yu ; 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 Br^'haspati ; 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,! shake (the spoon), that belongs to V4yu ; and when, having cleansed the spoon all round (the spout), I wiped it on the grass-bunch, then I gratified the herbs and trees; * See the legend, I, 8, i, i seqq. * That is, according to S4ya«a, * the sky allied with Wdyu, the wind,' — vayund sawsn'sh/l dyau^ [44] G Digitized by Google 82 arATAPATHA-BRAHMAJVA. 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 Fathers^; 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 *,' said (*Sau^eya). 8, *Saui6eya, thus instructed, said, * I would yet ask thee a question, reverend sir/ — 'Ask then, FrAM- nayogya ! * he replied. He (.Sauieya) 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 ^ The departed ancestors are supposed to reside in the southern region. * He bhagavann Udd&laka bhavatoktam etat sava (? saha) ndv dvayo^ saha sahitam sam&nam ekariipam iti S^nkeyo ha bhuk- tav&n (?hy uktav&n) anyaprama/v darjayita>» prastauti, Szukeyo ^apta iti, S&y. Digitized by Google XI KkNDA, 5 adhyAya, 3 brAhmava, io. 83 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 G&rhapatya fire — that would be the atonement, and I should not be committing diat sin/ — *This much, then, reverend sir, we two (know) in common/ said (^au^ejra). 9. ^SauiJeya, thus instructed, said, * I would yet ask thee a question, reverend sir/ — ' Ask then, PrSil- 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 ^ 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 die knowledge) ; and I would make the offering on the Ahavanlya — this would be the atonement, and I should not be committing that sin/ — ' This much, then, reverend sir, we two (know) in common,' said (5au^eya). 10. »Sauieya, thus instructed, said, * I would yet ask thee a question, reverend sir/ — *Ask then, FtSlM- nayogya!' he replied. He said, 'If, at that very time, the AnvAhAryapa/fatna 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 ^ That is, the Sacrificer himself, G 2 Digitized by Google 84 ^ATAPATHA-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 G&rha- 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). 11. ^Sau^eya, thus instructed, said, *I would yet ask thee a question, reverend sir.* — 'Ask, then, Pr&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 Vfi.yu (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 produced ^ 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. ^Sau^eya, thus instructed, said, 'I would yet ask thee a question, reverend sir.* — 'Ask then, Pr^l- * At the time of dissolution (layakile) they pass into the wind ; and at the time of creation (srx'sh/ikile) they are again created, say. Digitized by Google XI KAATDA, 5 ADHYAyA, 3 BRAHMAiVA, 1 3. 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 ; ' 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 Brihma«a\ and from the Br&hma»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 (6au^eya). 13. ^Sauieya, 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 off ^ : come, enter as my pupil ! ' — *So be it,' he said. He then initiated him, and taught him that pain-conquering utterance, Truth : therefore let man speak naught but truth '. ^ Viz. as the representative of the Brahman, or world-spirit. ^ Yadaiva/Ti ndvakshya^ yadaivam Ag^nsjn n&vishkaroshi te miirdh^ vj^patishyat, m^rdhi(va)patana/7z sva^inapraka/anenitra- bhavata^ parihritam iti, Siy. — Prof. Delbriick, 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, i, 9. ^ Cf. F. Max Mailer, * India, what can it teach us ? ' p. 65 seqq. Digitized by Google 86 afATAPATHA-BRAHMAiVA. Fourth BRAnMAiVA. The Upanatana, or Initiation of the BRXHMAj\acAL Student *. 1. He says, *I have come for Brahma^arya*:' he thereby reports himself to the Brahman. He says, *Let me be a Brahmai&rin (student):' he thereby makes himself over to the Brahman. He (the teacher) then says, 'What (ka) is thy name.^' — now Ka is Pra^pati: he thus initiates him after making him one belonging to Pra^pati. 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 idiese 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. He then commits him to the beings : — ' To Pra^&pati I commit thee, to the god Savitr^' 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. * With this chapter compare P&raskara GriTiyasfitra II, 2, 17 seqq. ; A^valiyana Gnliyasiitra I, 20 seqq.; «Sankhdyana Gri- byasdtra II, i seqq. * That is, for religious (theological) studentship : < I have come to be a student/ — S&yana takes the aorist 'ig&m' in an optative sense 'may I enter (or obtain),' — brahma>Klri«o bhivo brahma- kajy2jn tad AgSw prSpnuydm. ' Vidusho and the sacrifice to the Brahman. 2. Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water ^: thus he performs that * SiysjtSi constnies, — we know the extended sacrificial thread of these (days), and the D&navas (Asuras) do not henceforth confound us. In that case the order of words would be extremely irregular. * K&sh/Hbhntaih, dgyzntk (I) k&sh/^ni tdni bibhrattti k^h- Mabhr/tai svddasam (P^Aindasam) pdrvapadasya hrasvatvam, ^- dh&vanam kr/'tavato hay&n arvfin, Siy. According to this authority the general meaning of the verse is that even as the (king^s) horses, when they have performed their task, have sweet drinks poured out on (? to) them, and thus obtain their hearts' desire, so the gods, by performing a sacrificial session of a hundred Atir&tras, in accord- ance with Prs^pati's directions, dispel the darkness and gain the world of heaven. * Or perhaps, from a cupful of water onwards, — aharahar dadyftd Digitized by Google 96 iJATAPATHA-BRAHMAJVA. sacrifice to men. Day by day one should offer with Svadh& up to the cupful of water ^: thus he performs that sacrifice to the Fathers. Day by day one should perform with Sv&h4 up to the log of fire- wood * : thus he performs that sacrifice to the gods. 3. Then as to the sacrifice to the Brahman. The sacrifice to the Brahman is one's own (daily) study (of the Veda). The ^hii-spoon of this same sacri- fice to the Brahman is speech, its upabhr/t the mind, its dhruvi the eye, its sruva mental power, its purificatory bath truth, its conclusion heaven. And, verily, however great the world he gains by giving away (to the priests) this earth replete with wealth, thrice that and more — ^an imperishable world does he gain, whosoever, knowing this, studies day by day his lesson (of the Veda) : therefore let him study his daily lesson. 4. Verily, the Rzk-texts are milk-offerings to the gods ; and whosoever, knowing this, studies day by day the i?/k-texts for his lesson, thereby satisfies the gods with milk-offerings; and, being satisfied, they satisfy him by (granting him) security of iti manushyin uddijya odapitrSt udakapiiritani pdtram udap&tram udakapdtrdvadhi yad odanddika^i dadyit sa manushyaya^nfa ity arthaA, Sdy. — Cf. J. Muir, Orig. Sanskrit Texts, vol. iii, p. 18 seqq. * In making offering to the (three immediately preceding) departed ancestors, water is poured out for them (to wash them- selves with) both at the beginning and at the end of the ceremony j see II, 4, 2, 16 ; 23 ; II, 6, i, 34 ; 41, where each time it is said that this is done ' even as one would pour out water for (a guest) who is to take (or has taken) food with him ;' — pitrfh uddi^ya pratyaham svadhakdre»a annddikam udapitraparyanta/n dadyit, S&y. * Apparently the log of wood placed on the Girhapatya after the completion of the offering. Digitized by Google XI KAiVDA, 5 adhyAya, 6 brAhmajva, 7. 97 possession \ by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his (departed) Fathers, as their accustomed draughts. 5. And, verily, the Ya^s-texts are ghee-offerings to the gods ; and whosoever, knowing this, studies day by day the Ya^s-texts for his lesson thereby satisfies the gods with ghee-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accus- tomed draughts. 6. And, verily, the Sdman-texts are Soma-offer- ings to the gods ; and whosoever, knowing this, studies day by day the Sdman-texts for his lesson thereby satisfies the gods with Soma-offerings ; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. 7. And, verily, the (texts of the) Atharvingiras are fat-offerings to the gods ; and whosoever, know- ing this, studies day by day the (texts of the) Atharvfiiigiras for his lesson, satisfies the gods with fat- offerings ; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings ; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. * Apraptasya phalasya pr&ptir yoga^ tasva paripdlana/n kshema^, Siy. [44] H Digitized by Google 98 ^^atapatha-brAhmajva. 8. And, verily, the precepts ^ the sciences ^ the dialogue ^ the traditional myths and legends*, and the Ndr4^a»^st GithAs* are honey-offerings to the gods; and whosoever, knowing this, studies day by day the precepts, the sciences, the dialogue, the traditional myths and legends, and the N&r4- ssimsi Gdthds, for his lesson, satisfies the gods with honey-offerings; and, being satisfied, they satisfy him by (granting him) security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings ; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts. ^ The Anu jdsan&ni, according to S&ya^ia^ are the six Vedangas, or rules of grammar, etymology, &c. * By vidyi^, according to Sdya«a, the philosophical systems, NySya, Mimims&, &c., are to be understood. More likely, how- ever, such special sciences as the ' sarpavidyd ' (science of snakes) are referred to ; cf. XIII, 4, 3, 9 seqq. ■ Vakovdkyam, apparently some special theological discourse, or discourses, similar to (if not identical with) the numerous Brahmodya, or disputations on spiritual matters. As an example of such a dialogue, Sdya»a refers to the dialogue between Uddilaka Aruni and Svaid^ya»a Gautama, XI, 4, i, 4 seqq. ^ Itih&sa-purd/ia: the Itihisa, according to Sdyana, are cos- mological myths or accounts, such as 'In the beginning this universe was nothing but water,' &c. ; whilst as an instance of the Pur^a (stories of olden times, puratanapurushavrf'tt^ta) he refers to the story of Purftravas and Urvajl. Cf. Max Mailer, History of Ancient Sanskrit Literature, p. 41. " Or, the Githis and NdrSjawsts. S&ya«a, in the first place, takes the two as one, meaning ' stanzas (or verses) telling about men ;' but he then refers to the interpretation by others, according to which the G^th&s are such verses as that about * the great snake driven from the lake * (XI, 5, 5, 8) ; whilst the N&rlrawsts would be (verses * telling about men ') such as that regarding GsLoajneg^y^ and his horses (XI, 5, 5, 12). On Aitareyir. II, 3, 6, 8, Sdyana quotes ' pr&ta^ prdtar ann'ta/v te vadanti ' as an instance of a Gith&. Digitized by Google XI kXnda, 5 adhyAya, 7 brAhmajva, i. 99 9. Now, for this sacrifice to the Brahman there are four VashaZ-calls ^, — to wit, when the wind blows, when it lightens, when it thunders, and when it rumbles^: whence he who knows this should certainly study' when the wind is blowing, and when it lightens, or thunders, or rumbles, so as not to lose his VashaZ-calls ; and verily he is freed from recurring death, and attains to community of nature (or, being) with the Brahman. And should he be altogether unable (to study), let him at least read a single divine word ; and thus he is not shut out from beings *. Seventh BRAHMAiVA. I. Now, then, the praise of the study (of the scriptures). The study and teaching (of the Veda) are a source of pleasure to him, he becomes ready- minded*, and independent of others, and day by day he acquires wealth. He sleeps peacefully; he is the best physician for himself; and (peculiar) to him are restraint of the senses, delight in the one thing®, growth of intelligence, fame, and the (task of) perfecting the people^. The growing * That is, the call *Vausha/!' with which, at the end of the offering-formula, the oblation is poured into the fire. * That is, when the rumbling of distant thunder is heard ; or, perhaps, when there is a rattling sound, as from hail-stones. ' Hardly, should only study, — adhtyttaiva. * Or, from (the world of) spirits (?). * Or, as SiyansL takes it to mean, of intent, undistracted mind, — yuktam avikshiptam ekkgrzm mano yasya sa yuktamani^. * Saya«a seems to take 'ek^rimatd' in the sense of * remaining always the same,' — eka eva sann & samantdd bhavatity ekirdmas tasya bhivaA. ' Or, perfecting the world, — tadyukto yo lokas tasya paktiii pari- pdko bhavati, Sdy. H 2 Digitized by Google I OO DATAPATH A-BRAHMAiSTA. intelligence gives rise to four duties attaching to the Brihmawa — Brdhma«ical descent, a befitting deport- ment, fame, and the perfecting of the people ; and the people that are being perfected guard the Br&hma;^ by four duties — by (showing him) respect, and liberality, (and by granting him) security against oppression, and security against capital punishment. 2. And, truly, whatever may be the toils here between heaven and earth, the study (of the scrip- tures) is their last stage, their goal (limit) for him who, knowing this, studies his lesson : therefore one s (daily) lesson should be studied. 3. And, verily, whatever portion of the sacred poetry (^^^iandas) he studies for his lesson with that sacrificial rite ^, offering is made by him who, know- ing this, studies his lesson : therefore one's (daily) lesson should be studied. 4. And, verily, if he studies his lesson, even though lying on a soft couch, anointed, adorned and completely satisfied, he is burned (with holy fire ^) up to the tips of his nails, whosoever, know- ing this, studies his lesson : therefore one s (daily) lesson should be studied. 5. The Rtk-texts, truly, are honey, the Sdman- texts ghee, and the Ya^s-texts ambrosia; and, indeed, when he studies the dialogue that (speech and reply) is a mess of milk and a mess of meat. * The study of the Veda being " the sacrifice of the Brahman,' the reading of a portion is, as it were, a special rite, or form of offering, belonging to that sacrifice. Saya»a, on the other hand, takes it to mean that the student performs, as it were, the particular rite, or offering, to which the portion he reads may refer. It may, indeed, be implied, though it certainly is not expressed in the text. ■ Thus A. Weber, Ind. Stud. X, p. 112 ; — ^artrapi^nena tapas- tapto travail, Say. Digitized by Google XI kXnpa, 5 adhyAya, 7 brAhmajva, 10. 10 1 6. And, indeed, he who, knowing this, studies day by day the -^zk-texts for his lesson, satisfies the gods with honey, and, thus satisfied, they satisfy him by every object of desire, by every kind of enjoyment 7. And he who, knowing this, studies day by day the S&man-texts for his lesson, satisfies the gods with ghee ; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment. 8. And he who, knowing this, studies day by day the Ya^s-texts for his lesson, satisfies the gods with ambrosia ; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment. 9. And he who, knowing this, studies day by day the dialogue, the traditional myths and legends, for his lesson, satisfies the gods by messes of milk and meat ; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment. ID. Moving, indeed, are the waters, moving is the sun, moving the moon, and moving the stars ; and, verily, as if these deities did not move and act, even so will the Br&hma/^ be on that day on which he does not study his lesson : therefore one's (daily) lesson should be studied. And hence let him at least pronounce either a jRzk-vers^ or a Ys^s-formula, or a S&man-verse, or a GSth4, or a Kumby4\ to ensure continuity of the Vrata*. * A *Kumbyi,' according to SSya«a, is a Brihmawa-passage explanatory of some sacrificial precept or rite (vidhyarthavdd^t- makaiTt br&hma^m-v&kyam) ; whilst, on Aitareydr. II, 3, 6, 8, the same commentator explains it as a verse (r/g-vi^sha) conveying some precept of conduct (&>f&rajikshslrOpa), such as 'brahma- kiryzsyiTpos&nzm karma kuru, divS m& svdpstA,* &c. Cf. Prof. F. Max Mtiller's transl, Upanishads I, p. 230, note 2. ' This is in keeping with the mystic representation of this and Digitized by Google I O 2 DATAPATH A-BRAhMA2VA. Eighth BrAhmajva. 1. Verily, in the beginning, Pra^pati alone was here. He desired, * May I exist, may I be generated/ He wearied himself and performed fervid devo- tions: from him, thus wearied and heated, the three worlds were created — the earth, the air, and the sky. 2. He heated these three worlds, and from them, thus heated, three lights (^otis) were produced — Agni (the fire), he who blows here (V^yu), and Sflrya (the sun). 3. He heated these three lights, and from them, thus heated, the three Vedas were produced — the -fffg-veda from Agni, the Ya^r-veda from VAyu, and the SAma-veda from Sdrya. 4. He heated these three Vedas, and from them, thus heated, three luminous essences \ were pro- the preceding chapters which represent the daily study of the scriptural lesson as a sacrifice continued day by day. The student, as the sacriiicer, has accordingly, during the sacrifice (that is, during the period of his study of the Vedas, or for life), as it were, to limit his daily food to the drinking of the Vrata-milk, which rule he obeys symbolically by reciting such a verse or formula. * ? S&yzm, takes * jukra' here in die sense of 'flame, light' (vy&hr/tirQpa;ii tegimsi) ; whilst the St. Petersb. Diet, assigns to it the meaning of * sap, juice ' (Saft, Seim, cf. next note). Ait. Br. V, 32, contains a very similar passage in which the same process of evolution is set forth: — Prs^pati first creates the three worlds, earth, air, and heaven. From them, being heated by him, three lights (^yotis) are produced — ^Agni from the earth, V^yu from the air, and Aditya from the sky (or heaven). From them, being heated, the three Vedas are produced — the i?/g-veda from Agni, the Ya^r-veda from Vdyu, and the Sima-veda from Aditya, From the Vedas, being heated, three flames (jukra, luminaries, Haug) are produced — ^BhfiA from the i?«'g-veda, Bhuva^^ from the Y^giir- Digitized by Google , XI kXnda, 5 adhyAya, 8 brAhmaya, 6, 103 duced — 'bh6A' from the i?/g-veda, 'bhuva^' from the Yafur-veda, and * svar ' from the Sfima-veda. And with the i?/g-veda they then performed the work of the Hotri priest, with the Yagiir-veda the work of the Adhvaryu, and with the SAma-veda the work of the IJdgSitrz; and what luminous essence^ there was in the threefold science, therewith the work of the Brahman priest then proceeded. 5. The gods spake unto Pra^pati, * If our sacri- fice were to fail in respect of either the Rtk, or the Ysifus, or the Sdman, whereby should we heal it?' 6. He spake, * If (it were to fail) in respect of the jRt^y ye should take ghee by four ladlings and offer it in the G4rhapatya fire with ' Bh6i4 ! ' and if in respect of the Ya^s, ye should take ghee by four ladlings and offer it in the Agntdhrtya — or in the Anvih4ryapa^na ' in the case of a Haviryaf«a — with *BhuvaA!' and if in respect of the S4man, ye should take ghee by four ladlings and offer it in the Ahavantya with * Svar ! ' But if it should not be known (where the mistake has occurred), ye should make offering in the Ahavantya after utter- veda, and Svar from the Sima-veda. From these in the same way are produced three sounds (or letters, vama), d, u and m, which being combined yield the syllable ' Om.' Cp. J. Muir, Original Sanskrit Texts, vol. iii, p. 4. ^ Here S&yana also seems to take ' xukra' in the sense of 'pure, essential part ' — ^nirmala/n rCkpajw sdratval&mja^ (I). * That is, the Dakshinigni. At the Havirys^^:^ (of which class of sacrifices, performed in the Pr&i^navamxa hall, the full and new moon serves as model) there is no Agntdhrtya, which is, however, required for the Soma-sacrifice. See the plan in part ii, p. 475. Digitized by Google 1 04 5^ATAPATH A-BRAh M AiV^A. ing rapidly all (the three sacred words ^) : thus one heals the y?ag-veda by the -^zg-veda*, the Ysi^ur- veda by the Ya^r-veda, and the SAma-veda by the Sima-veda ; — even as one would put together joint with joint ^ so does he put together (the broken part of the sacrifice) whoever heals it by means of these (three sacred words). But if he heals it in any other way than this, it would be just as if one tried to put together something that is broken with something else that is broken, or as if one were to apply some poison as lotion to a broken part*. Let him therefore appoint only one who knows this (to officiate as) his Brahman, and not one who does not know this. 7. As to this they say, * Seeing that the work of the Hotrt is performed with the y?2g-veda, that of the Adhvaryu with the Ya^r-veda, and that of the UdgSitri with the Sima-veda, wherewith then is the work of the Brahman (performed).^' Let him reply, * With that threefold science/ ^ According to Sdya;ia, offering would be used with the formula * Bhfir bhuvaA sva^, svdh4 1 ' * Viz. by the word * bhdih/ representing that Veda. ' Yathi khalu loke bhagna;;! hastapdd^diparva tatsannihiteni- nyena parvaifd purush&ya samdadhydt saiTi^leshayet, evam evinena vydhr/'ti^dnena tat tad avedokta;7i prabhr/sh/am angam puna^ sahita^n bhavati, Sdy. * ? Or, as if one were to put some fluid into some broken (vessel ; or, on some broken part), — ^yathS^ ^^r»ena bhagnena anyai khtrnzm bhagna/n vastu sa/ndhitset samdh&tum MAet ; yathd vi strne gara;n bhaktdvayave garam abhinidadhyat pra^dattipeta (? prakshipet), say. Digitized by Google XI kAnda, 5 adhyAya, 9 brAhmajva, 5. 105 Ninth Brahmajva. The Ad^bhta-Graha. 1. Now, the Amsu (cup of Soma)\ indeed, is no other than Pra^pati; and it is the body of this (sacrifice), for Pra^pati, indeed, is the body. And the Addbhya* (cup of Soma) is no other than speech. When he draws the Aw^u-cup, and then the Adabhya-cup, he thereby constructs the body of this (sacrifice) and then establishes that speech therein. 2. And, indeed, the Amsu is also the mind, and the Adibhya speech ; and the Amsu is the out- breathing, and the Adfibhya the up-breathing; and the Amsu is the eye, and the AdSbhya^ the ear : these two cups they draw for the sake of wholeness and completeness. 3. Now, the gods and the Asuras, both of them sprung from Pra^pati, were contending, — it was for this very sacrifice, for Pra^pati, that they were contending, saying, * Ours he shall be ! ours he shall be!' 4. The gods then went on singing praises, and toiling. They saw this cup of Soma, this Addbhya, and drew it : they seized upon the (three) Soma- services, and possessed themselves of the whole sacrifice, and excluded the Asuras from the sacrifice. 5. They spake, * Surely, we have destroyed (ada- bhdma) them ; ' whence (the cup is called) Ad^bhya ; — *they have not destroyed (dabh) us;' whence also (it is called) AdAbhya. And the Ad^bhya * See IV, I, I, 2; 6, i, i. ' See part ii, p. 424, note i. Digitized by Google I06 ^ATAPATHA-BRAHMAi^TA. being speech, this speech is indestructible, whence also it is (called) AdAbhya; and, verily, in like manner does he who knows this possess himself of the whole sacrifice of his spiteful enemy, and exclude and shut out his spiteful enemy from all participation in the sacrifice. 6. Into the same vessel with which he draws the Amsu^ he pours water from the Nigr&bhy^A*, and therein puts those Soma-plants ^ with (VS^. S. VIII. 47)- 7. *Thou art taken with a support*: for Agni I take thee, possessed of the Gfiyatrl metre!' — the morning-service is pf Gdyatrl nature: he thus possesses himself of the morning-service ; — *For Indra I take thee, possessed of the Trish/ubh metre!' — the midday-service is of Trish/ubh nature: he thus possesses himself of the midday-service; — *For tjie Vi^ve Dev&A I take thee, possessed of the (9agatl metre!' — the evening-jservice is of G^agatl nature ; he thus possesses himself of the .evening-service; — *The Anush/ubh is tby song of praise;'— whatever is subsequent to the (three) services'^, that is of Anush/ubh uature; it is thereof he thus possesses * See IV, 6, f , 3 seq. * That is, the water originally taken from the Pramti water, and poured into the (squMre) Hotri's cup (made of Udumbara wood), to be used for moistening the Soma-plants. " For the Addbhya he puts three Soma-plants into the Hotrr's cup. * According to K&ty. XII, 6, 15, this portion of the formula — the * upay^a,' or support — ^is repeated before the formulas of each of the three plants, hence also before *For Indra . . . ,' and * For the Vijve Devd^ . . .' ' Viz. the Ukthyas, Sho^a^in, &c., in forms of Soma-sacrifice other than the Agnish/oma. Digitized by Google XI kAnda, 5 adhyAya, 9 brAhmajva, ii. 107 himself. He does not press this (batch of Soma- plants) lest he should injure speech (or, the voice of the sacrifice), for the press-stone is a thunderbolt, and the Addbhya is speech. 8. He merely shakes the (cup with the) plants with (Va^. S. Vni, 48), Mn the flow of the streaming (waters) I waft thee I in the flow of the gurgling I waft the^! in the flow of the jubilant I waft thee! in the flow of the most delightsome I waft theel in the flow of the most sweet I waft thee!' These doubtless are the divine waters : he thus bestows sap on him (Pra^pati, the sacrifice) by means of both the divine and the human waters which there ane. 9. *Thee, the bright, I waft in the bright,' — for he indeed wafts the bright one in the bright ; — *in the form of the day, in the rays of the sun;' — he thus wafts it both in the form of the day and in the rays of the sun. 10. [V^. S. VUI, 49], 'Mightily shineth the towering form of the ball,* — for mightily indeed shines that towering form of the ball, to wit, yonder burning (sun); — 'the bright one, the leader of the bright one, Soma, the leader of Soma,' — he thereby makes that bright (sun) the leader of the bright (Soma), and Soma the leader of the Soma; — 'what indestructible, watchful name there is of thine, for that do I take thee;' — for this, to wit, speech, is indeed his (Soma's) indestructible (addbhya), watdiful name: it is thus speech he thereby takes for speech. 11. Then, stepping out (from the Havirdhdna shed^) to (the Ahavanlya), he offers with, 'O ' It is there that the Soma-plants are krpt. Digitized by VjOOQ iC io8 ^'ATAPATHA-BRAhMAJSTA. Soma, to this thy Soma, hail!' — he thus offers Soma to Soma, and so does not throw speech into the fire^ He breathes over gold^: the meaning of this is the same as there (on the occasion of the Amsu). He gives as many presents (to the priests) as for the A»^^u-graha. 12, He then puts the Soma-plants back (on the heap of plants in the Havirdhdna) with (V3^. S. Vni, 50), * Enter thou gladly Agni's dear seat, O divine Soma! — Enter thou willingly Indra's dear seat, O divine Soma! — As our friend enter thou, O divine Soma, the dear seat of the Vi^ve Devi^!' On that former occasion he possessed himself of the (three) Soma services : he now restores them again, and causes them to be no longer used up ; and with them thus restored they perform the sacrifice. Sixth AdhyAya. First BRAHMAivA. 1. Now, Bhrigu, the son of Varuwa, deemed himself superior to his father Varu«a in knowledge ^ Varu^a became aware of this : * He deems himself superior to me in knowledge,* he thought 2. He said, ' Go thou eastward, my boy ; and * Though the Addbhya-graha, that is, the water in which the three Soma-plants are contained, and which alone is offered, has been identified with speech, the wording of the formula is such as to protect (the faculty of) speech from being burned in the fire. ' Just as, after the offering of the Ajwju-graha, he smelled at (or breathed over) a piece of gold fastened to (? or contained in) the spoon, see IV, 6, i, 6 seqq. ' On this legend, see Prof. Weber, Indische Streifen, I, p. 24 seqq., where the scenes here depicted are taken to be reflections of the popular belief of the time as to the punishments awaiting the guilty in a future existence. Digitized by Google XI KAiVDA, 6 ADHYAyA, I BRAhMAJVA, 4. lOQ having seen there what thou shalt see, go thou southwards ; and having seen there what thou shalt see, go thou westward ; and having seen there what thou shalt see, go thou northward ; and having seen there what thou shalt see, go thou toward the northern of those two intermediate quarters in front \ and tell me then what thou shalt see there.' 3. He then went forth from thence eastward, and lo, men were dismembering men ^, hewing off their limbs one by one, and saying, * This to thee, this to me ! ' He said, * Horrible ! woe is me ! men here have dismembered men, hewing off their limbs one by one ! ' They replied, * Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return/ He said, * Is there no atonement for this ? ' — * Yes, there is,' they replied. — ' What is it ?' — ' Thy father knows.* 4. He went forth from thence southward, and lo, men were dismembering men, cutting up their limbs one by one, and saying, *This to thee, this to me!' He said, 'Horrible! woe is me! men here have dismembered men, cutting up their limbs one by one I ' They replied, ' Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.' He said, * Is there no atone- ment for this.^' — 'Yes, there is,' they replied. — ' What is it ? '— ' Thy father knows.' * That is lo say, in the north-easterly direction. Prof. Weber seems to take it in the sense of the northern one of the two regions intermediate between the two (regions) first referred to. This, however, makes no sense. » I think, with Prof. DelbrOck, Altind. Syntax, p. 404, that the instrumental ' purushaiA ' stands in lieu of the accusative ; this con- struciion being adopted in order to avoid the double accusative and consequent ambiguity. Digitized by Google I lO 5ATAPATHA-BRAHMAJVA. 5. He went forth from thence westward, and lo, men, sitting still, were being eaten by men, sitting still ! He said, * Horrible ! woe is me ! men, sitting still, are eating men, sitting still!' They replied, *Thus, indeed, these have dealt with us in yonder world, and so we now deal with them in return/ He said, * Is there no atonement for this?' — *Yes, there is,' they replied. — * What is it ? ' — ' Thy father knows.' 6. He went forth from thence northward, and lo, men, crying aloud, were being eaten by men, crying aloud ! He said, * Horrible ! woe is me ! men, crying aloud, here are eating men, crying aloud ! ' They replied, * Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.' He said, * Is there no atonement for this?' — *Yes, there is,' they replied.—* What is it ? '— ' Thy father knows.' 7. He went forth from thence toward the northern of those two intermediate quarters in front, and lo, there were two women, one beautiful, one over- beautiful * : between them stood a man, black, with yellow eyes, and a staff in his hand. On seeing him, terror seized him, and he went home, and sat down. His father said to him, 'Study thy day's lesson (of scripture) : why dost thou not study thy lesson?' He said, 'What am I to study? there is nothing whatever.' Then Varu«a knew, * He has indeed seen it ! ' 8. He spake, * As to those men whom thou ^ According to S&yana ' ati-kaly&nt ' means 'not beautiful (axo- bhan&), ugly.' Perhaps its real meaning is * one of past beauty,' one ^hose beauty has faded. Digitized by Google XI KANDA, 6 ADHyAyA, I BRAhMAA'A, 1 3. Ill sawest in the eastern region being dismembered by men hewing off their limbs one by one, and saying, " This to thee, this to me ! " they were the trees : when one puts fire-wood from trees on (the fire) he subdues the trees, and conquers the world of trees. 9. ' And as to those men whom thou sawest in the southern region being dismembered by men cutting up their limbs one by one, and saying, " This to thee, this to me I " they were the cattle ; when one makes offering with milk he subdues the cattle, and conquers the world of cattle, ID. 'And as to those men thou sawest in the western region who, whilst sitting still, were being eaten by men sitting still, they were the herbs : when ' one illumines (the Agnihotra milk) with a straw ^ he subdues the herbs, and conquers the world of herbs. 11. *And as to those men thou sawest in the northern region who, whilst crying aloud, were being eaten by men crying aloud, they were the waters : when one pours water to (the Agnihotra milk), he subdues the waters, and conquers the world of waters. 12. *And as to those two women whom thou sawest, one beautiful and one over-beautiful, — the beautiful one is Belief: when one offers the first libation (of the Agnihotra) he subdues Belief, and conquers Belief; and the over-beautiful one is Unbelief: when one offers the second libation, he subdues Unbelief, and conquers Unbelief. 1 3. * And as to the black man with yellow eyes, ' See II, 3, I, 16. Digitized by VjOOQ IC 1 1 2 iJATAPATHA-BRAhMAA'A. who was standing between them with a staff in his hand, he was Wrath : when, having poured water into the spoon, one pours (the libation into the fire), he subdues Wrath, and conquers Wrath ; and, verily, whosoever, knowing this, offers the Agni- hotra, thereby conquers everything, and subdues everything/ Second BrAhma^va. 1. Now, Canaka of Videha once met some Brihma^as who were travelling about \ to wit, ^'vetaketu Aru;^eya, Soma^ushma S&tya- y^Lgni, and Yd/^avalkya. He said to them, * How do ye each of you perform the Agnihotra ? ' 2. kSvetaketu Aru»eya replied, * O great king, I make offering, in one another, to two heats, never- failing and overflowing with glory.' — ' How is that?' asked the king. — *Well, Aditya (the sun) is heat : to him I make offering in Agni in the evening ; and Agni, indeed, is heat : to him I make offering in the morning in Aditya^.' — *What becomes of him who offers in this way ? ' asked the ^ Or, driving about (and officiating at sacrifices); see XI, 4, i, i. For a translation of this story see Max MtiUer, History of Ancient Sanskrit Literature, p. 421 seqq. ' Adityaw siya»/kile agndv anupravish/a/« ^homi havish& tar- pay&mi ; athdgnir api gharma^, sa pritar &dityam anupravlrati, tarn agni/v pr&ta^kdle dditye sthitam havishi prf/iaydmi, Say. — At II, 3, I, 36, instead of — * In the evening he offers SArya in Agni, and in the morning he offers Agni in Sfirya * — we ought probably to translate, — 'In the evening he makes offering to SQrya in Agni, and in the morning he makes offering to Agni in Sfirya/ The commentary there would admit of either rendering: — Agnir ^otir, iti mantre«a ^hvad agndv eva santa/w sArya^i ^hoti, tathi h, gyo^hszbdaih sdryava^ana^ ; prata^ikile tu siirye santam agnim ^hoti. Digitized by Google XI KANDA, 6 ADHYAYA, 2 BRAhMAJVA, 5. II3 king. — * He verily becomes never-failing in pros- perity and glory, and attains to the fellowship of those two deities, and to an abode in their world.' 3. Then Soma^ushma S&tyajr^^i 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 Agni, 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 Girhapatya), it is the Agnihotra itself, I thereby raise \ Now when Aditya (the sun) sets, all the gods follow him ; and when they see that fire taken out by me, they turn back. Having then cleansed the (sacrificial) vessels, and deposited them (on the Vedi), and having milked the Agnihotra cow, I gladden them, when I see them, and when they see me.' — *Thou, O Y&^^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 RS^nya has outtalked us : come, let us challenge him to * Yad yadd ihavantyaw gdrhapatydd aham uddliardmi tat tadi- ntm kntsnam angopShgasahitam agnihotram eva udya^^^mi udvahllmi, Sdy. [44] I Digitized by Google 1 1 4 5ATAPATHA-BRAHMAiVA. a theological disputation ! ' Ydf ^avalkya said, * We are Brahma«as, and he is a R^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 RS^nya had vanquished Brahmawas : do not think of this ! ' They approved of his words. But Yd^^avalkya, mounting his car, drove after (the king). He overtook him, and he (die king) said, ' Is it to know the AgnihotrajYILf^a- valkya ? ' — ' The Agnihotra, O king ! * he replied. 6. *Well, those two libations, when offered, rise upwards : they enter the air, and make the air their offering-fire, the wind their fuel, the sun-motes their pure libation : they satiate the air, and rise upwards therefrom. 7. *They enter the sky, and make the sky their offering-fire, the sun their fuel, and the moon their pure libation : they satiate the sky, and return from there. 8. * They enter this (earth), and make this (earth) their offering-fire, the fire their fuel, and the herbs their pure libation : they satiate this (earth), and rise upwards therefrom. 9. * They enter man, and make his mouth their offering-fire, his tongue their fuel, and food their pure libation : they satiate man ; and, verily, for him who, knowing this, eats food the Agnihotra comes to be offered. They rise upwards from there. 10. ' They enter woman, and make her lap their offering-fire, her womb the fuel, — for that (womb) is called the bearer, because by it Pra^pati bore creatures, — ^and the seed their pure libation : they satiate woman ; and, verily, for him who, knowing this, approaches his mate, the Agnihotra comes to Digitized by Google XI kAjvda, 6 adhyAya, 3 BRAnMAiVA, 4. 115 be offered. The son who is born therefrom is the renascent world: this is the Agnihotra, Y^»a- valkya, there is nothing higher than this.' Thus he spoke; and Y^^avalkya granted him a boon. He said, ' Let mine be the (privilege of) asking questions of thee when I list, Y^«avalkya!' Thenceforth (Janaka was a Brahman, Third BrAhmajva. 1. G^anaka of Videha performed a sacrifice accompanied with numerous gifts to the priests. Setting apart a thousand cows, he said, * He who is the most learned in sacred writ amongst you, O Brihma«as, shall drive away these (cows) ^ ! ' 2. Y3^»avalkya then said, 'This way (drive) them ! ' They said, * Art thou really the most learned in sacred writ amongst us, Y4f »avalkya ? ' He replied, * Reverence be to him who is most learned in sacred writ ! We are but hankering after cows ^.' 3. They then said (to one another), ' Which of us shall question him?' The shrewd ^'dkalya said, ' I ! ' When he (Y^^avalkya) saw him, he said, ' Have the Br^hma/^as made of thee a thing for quenching the firebrand, kS^kalya ? ' 4. He said^ ' How many gods are there, Y&gna- valkya ?' — ' Three hundred and three, and three thousand and three,' he replied. — * Yea, so it is !' he said. ' How many gods are there really, Y&g-nar valkya?' — * Thirty- three.' — *Yea, so it is!' he said. * One might also construe, — These are yours, O Br&hma«as: he who is the most learned in sacred writ shall drive (them) away. Cf. Delbrflck, Altind. Syntax, pp. 251, 363. ^ Gokdmi eva kevala>!« vayam sma^ bhavdinai^, Sdy. ' See XIV, 6, 9, i seqq. I 2 Digitized by Google I 1 6 5ATAPATHA-BRAhMAA'A. ' How many gods are there really, Y^^avalkya ?* — 'Three/ — 'Yea, so it is!' he said. * How many gods are there really, Y^»avalkya?' — * Two.' — ' Yea, so it is ! ' he said. ' How many gods are there really, Yftfwavalkya ?' — ' One and a half.' — * Yea, so it is ! ' he said. ' How many gods are there really, Y^^avalkya?' — 'One.' — *Yea, so it is!' he said. * Who are those three hundred and three, and three thousand and three ?' 5. He replied, * These are their powers, but thirty-three gods indeed there are.' — * Who are those thirty-three?' — * Eight Vasus, eleven Rudras, and twelve Adityas, — that makes thirty-one; and Indra and Pra^dpati make up the thirty-three.' 6. *Who are the Vasus ?' — 'Agni, the Earth, Vayu (the wind), the Air, Aditya (the sun), Heaven, the Moon, and the Stars : — these are the Vasus, for these cause all this (universe) to abide (vas), and hence they are the Vasus.' 7. ' Who are the Rudras ? ' — * These ten vital airs in man, and the self (spirit) is the eleventh : when these depart from this mortal body, they cause wail- ing (rud). and hence they are the Rudras.' 8. * Who are the Adityas ?' — * The twelve months of the year : these are the Adityas, for they pass whilst laying hold on everything here ; and inasmuch as they pass whilst laying hold (ci-di) on everything here, they are the Adityas.' 9. * Who is Indra, and who Pra^dpati ?' — * Indra, indeed, is thunder \ and Pra^pati the sacrifice.' — 'What is thunder .>'— * The thunderbolt.' — * What is the sacrifice ?' — * Cattle.' ' Siya«a takes * stanayitnu ' iu ihe sense of * ihunder-cloud,' — stanayitnu^ stanana^ilo gar^n par^anya ity artha^. Digitized by Google XI kAnDA, 6 ADHYAYA, 3 BRAhMAA^A, II. II7 10. *Who are those three gods?* — 'These three worlds, for therein all the gods are contained/ — *Who are those two gods?' — 'Food and breath (life)/ — ' Who is the one and a half?' — ' He who is blowing here^ (Viyu, the wind)/ — * Who is the one god ?'— * Breath/ 11. He (Y^wavalkya) said, * Thou hast gone on questioning me beyond the deity ^ beyond which there must be no questioning : thou shalt die ere such and such a day, and not even thy bones shall reach thy home !' And so, indeed, did he (^y&kalya) die ; and robbers carried off his bones ^ taking them for some- thing else*. Wherefore let no man decry* any one, for even (by) knowing this, he gets the better of him^ * XIV, 6, 9, 10, the use of * adhyardha (having one half over)' in conneclion with the wind is accounted for by a fanciful etymology, viz. because the wind succeeds (or prevails) over (adhy-ardh) everything here. ^ That is, as would seem, Pra^pati, cf. XIV, 6, 6, i, where Yl^^valkya tells Gdrgt how one world is * woven and rewoven ' on another, the last being that of Pra^apati, which was woven on that of the Brahman ; and when Gdrgi asks him as to what world the Brahman-world was woven on, he gives the same reply as here, viz. that there must be no questioning beyond that deity (Pra^pati). ' Prof. Weber, Ind. Streifen, I, p. 21, connects this feature with the belief in a strictly personal existence after death prevailing at the time of the BrShma/ra, which involved, as a matter of great moment, the careful collection of the bones after the corpse had been burnt, with a view to their being placed in an earthen vessel and buried. — Cf. Axval. Gr/hyas. IV, 5, i seqq. ; Kity. St. XXI, 3, 7 seqq. See also J. Muir, Orig. Sanskrit Texts, vol. v, p. 316. * That is, mistaking them for gold or some other valuable substance, comm., — anyan manyam&n&^ suvar^ididravyatvena ^nanta^. • Or, * revile,' as the St. Petersb. Diet takes it. Possibly, how- ever, *upa-vad ' has here the sense of * to speak to,' i.e. * to question or lecture some one.' • The commentary is partly corrupt and not very intelligible : — Digitized by Google i 1 8 ^atapatha-brahma/^a. Seventh AdhyAya. First Brahmaa'a. Tire Animal SACRincE*. 1. He performs the animal sacrifice. Now the animal sacrifice means cattle: thus, when he per- forms the animal sacrifice (panibandha, the binding of the animal), rt is in order that he may be pos- sessed of cattle. Let him perform it at his home, thinking, * I will bind (attach) cattle to my home.' Let him perform it in the season of abundant fodder, thinking, * I will bind to myself cattle in a season of abundant fodder. For, whilst he is offering^ the Sacrificer s fires become worn out, and so does the Sacrificer, along with the worn-out fires, and along with the Sacrificer Tiis house and cattle. 2. And when lie performs the animal sacrifice, he renews his fires, and so, along with the renewal of his fires, does the Sacrificer (renew himself), and along with the Sacrificer his Tiouse and cattle. And beneficial to life, indeed, is that redemption of his Yasmdd evzm tasmdd iti goshu kaMri^pe»a tattvanikr/(ti)m upetya vidi na bhavet, sva (? svayam) api tu eva/wvit paro bhavati, uktapra- kire»a ya^ pr&»asvaHlpai» ^niti ta>n vidva/vsam upetya tdtparyend savi (? atmani) yukto bhaved ity artha^ Sdy. Cf. Weber, Ind. Stud. V, p. 361, note.— Prof. Delbrtick, Altind. Syntax, p. 528, takes * paro bhavati ' in the sense of * he becomes one of the other side, or shore,' i.e. he dies. ' Whilst a full account is given in the third Kl^^^a (part ii, p. 162 seqq.) of the animal sacrifice performed on the day before the Soma-sacrifice, the Brihma»a, in the last two adhydyas of the present Kd;i(/a, touches on certain features in which the perform- ance of the animal sacrifice of the pressing-day differs from that of the preceding day. ■ Viz. the Agnihotra every morning and evening. Digitized by Google XI kXnDA, 7 ADHYAYA, 2 BKAuMANA, I. II9 own self\* for whilst he is offering the Sacrificers fires long for flesh ; they set their minds on the Sacrificer and harbour designs on him. In other fires ^ people do indeed cook any kind of meat, but these (sacrificial^ fires) have no desire for any other flesh but this (sacrificial animal), and for him to whom they belong. 3. Now, when he performs the animal offering he thereby redeems himself — male by male, for the victim is a male, and the Sacrificer is a male. And this, indeed, to wit, flesh, is the best kind of food : he thus becomes an eater of the best kind of food. Let not a year pass by for him without his offering ; for the year means life : it is thus immortal life he thereby confers upon himself. Second BrAhmajva. I. Now there is one animal sacrifice of the Havlr- ya^^a order', and another of the order of the Soma- sacrifice. Of the Havirya^f^a order is that at which he (the Adhvaryu) brings him fast-food*, leads water ^ That is, the ransoming of one's own life from the sacrificial fires, by offering an animal victim to them in lieu of his own self. * That is, in ordinary, culinary fires. * That is, the offering of the Agnishointya he-goit which takes place on the day before the press-day (see part ii, p. 162 seqq.); whilst the Savanlya-parubandha is performed on the day of the Soroa-sacrifice itself; . the victim being slaughtered during the morning-service, and the fiesh-portions cooked during the day and offered at the evening-service (cf. part ii, p. 313, note 3; p. 356, note 3). * That is, milk from the Vratadughd cow (which may be mixed with some rice or barley; III, 2, 2, 14), the only food to be taken by the Sacrificer during his dikshd, or period of initiation — in this case on the day before the Soma-sacrifice. Digitized by Google 1 20 ^atapatha-brAhmajva. forward^, and pours out a jarful of water^, and at which (the Sacrificer) strides the Vishwu-strides^; and of the order of the Soma-sacrifice is that (animal sacrifice) at which these (rites) are not performed. 2. Concerning this they ask, * Is the animal sacri- fice an ish/i or a great (Soma-) sacrifice ?' — * A great sacrifice/ let him say ; * for in that (other) case* thou hast made the animal sacrifice an ish/i, and shattered it/ Thus he should say to him. 3. Its fore-offerings are the morning-service*, its after-offerings the evening-service, and its sacrificial cake® the midday-service. 4. Now, some bring up the Dakshi»&s (presents to the priests) when the omentum has been offered'; * That is, the so-called * prawitd// ' used for sacrificial purposes generally, and especially for supplying what is required for press- ing the Soma. Cf. the comm. on Kdty. VI, 7, 19, where the * pra«ltipra«ayana ' is expressly referred to as a necessary element of the performance of the Agntshomtya. * For the pouring out of the water on the south side of the Vedi, at ihe end of the Havirya^a, see I, 9, 3, i seqq. ' The Sacrificer intercepts with his hands some of the water poured out, touches his face therewith, and then strides the three Visbiu-strides ; cf. I, 9, 3, 8 seqq. * Viz. in case of the animal sacrifice being performed on the Havirya^^a or Ish/i model ; which, strictly speaking, would involve the use of no other oflfering-material except milk, ghee, and dishes made of cereals. * The usual order of subject and predicate would require the translation, * the morning-service is its fore-offerings,' which would hardly be in accordance with the author's reasoning. * For the paju-puro^iSja, III, 8, 3, 1 seqq. ' That is, prior to the offering of the 'animal cake' (pajii- puTodisB.), whilst the presentation of the dakshiwas— a head of cattle, or a milch-cow, or some other desirable object — according to Kity, VI, 7, 29, should take place after the offering of the 1(&l, which marks the end of the Paru-puro^aja-ish/i. Digitized by Google XI KANDA, 7 ADHYAyA, 2 BRAHMAi^^A, 6. 121 but let him not do so, for if, in that case, any one were to say of him, * Surely, this (Sacrificer) has brought the Dakshi^^s outside of the vital airs (or, of life), he has not strengthened his vital airs : he will become either blind, or lame, or deaf, or para- lyzed on one side ;' then that would indeed be likely to come to pass. 5. Let him perform it in this way: — when the Idk of the cake-offering has been invoked, he should bring up the Dakshi^^s ; for to Indra belongs this vital air in the centre (of the body) : by means of the Dakshi^^ds he thus strengthens this vital air in the centre (of the body); and to Indra also belongs the midday Soma-service, and at the midday-service the Dakshi«&s are brought up : therefore he should bring up the Dakshi^&s after the invocation of the Iflk of the cake-offering. 6. Here now they say, * Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou initiate him?' Well, let them^ sustain him till the purificatory bath, — to wit, the Adhvaryu, the Pratiprasthdtrz, the Ylotri, the Maitr^varuwa, the Brahman, and the * S^yana supplies * ^niA,' * the p)eople ; ' but possibly the text of the commentary may be corrupt in this place. The author's meaning would seem to be that, as there is no purificatory bath at the end of the animal sacrifice performed on the Soma-day, the Sacrificer's strength is to be kept up by the ShzddAoiri formula (representing the six priests themselves) which will carry him as far as the purificatory bath at the end of the Soma-sacrifice. I am, however, far from sure that this is the real meaning of the passage. The ShsiddAotri is performed (at the animal sacrifice of the pressing- day) shortly after the beginning of the ceremonies connected with the Pambandha, viz. immediately after the * yfipdhuti,' see part ii, p. 162 seqq. Digitized by Google 122 DATAPATH A-BRAhMAJVA. Agnldhra, for it is through these that this (formula) is called ^ sh^ddhotri^' -. having rapidly muttered that * s\ididdhotri^ he offers, performing either one or five oblations of ghee^ — *The heaven is his^ back, the air his body, O Vd^aspati, by his limbs he gave rise to the sacrifice, by his forms to the earth; by his flawless voice and his flawless tongue to the god-gladdening invocation, Hail!* This, indeed, is his initiation. 7. As to this they say, * Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou take him down to the purificatory bath ? ' Well, when they perform with the heart-spit*, that is his purificatory bath. 8. Madhuka Paingya once said, *Some perform the animal sacrifice without Soma, and others do so with Soma. Now, Soma was in the heavens, and G&yatrl, having become a bird, fetched him ; and in- asmuch as one of his leaves (par«a) was cut off*, * That is, one containing (mentioning), or requiring, six ofFering- priests, the number required for the animal sacrifice. ' In either case the offering consists of five ladlings of ghee ; and in the case of a single oblation, according to Saya«a, a dif- ferent dipping-spoon (sruva) would seem to be used for each ladling ; unless, indeed, * ekaikena sruvena ' mean * with one sruva- fuU each.' According to Kdty. VI, i, 36, the formula is merely * run through mentally.* ' Sdya«a interprets *thy back'; and he apparently supplies 'prdpnoti' at the end of the first half- verse, whilst *airayat' he takes to stand fgr the second person singular. * That is, when the heart is roasted on the spit prior to its being offered ; see III, 8, 3, 16. This use of the spit is to take the place of the purificatory baih, the technical term of which is * spit-bath ' (xfllivabhr/tha), the spit being on that occasion buried at the point * where the dry and the moist meet/ see III, 8, 5, 8-10. * Either a leaf of Soma or a feather of Gayatri was cut off by an Digitized by Google XI KANDA, 7 ADHyAyA, 3 BRAHMAiVA, 2. 123 that was how the Par«a-tree arose :' such, indeed, is (the passage in) the Br^hma^a that is told. And some, it is true, perform the animal sacrifice without Soma, and others with Soma ; for he who makes the sacrificial stake other than of Pallya wood, performs the animal sacrifice without Soma; and he who makes the sacrificial stake of Pal^a performs the animal sacrifice with Soma : therefore let him make his sacrificial stake of PalA^a wood. Third BKAHMAiVA. 1. Such a (sacrificial stake) as has much substance* is not auspicious to cattle, whence he who desires to have cattle should not make such a one his sacrificial stake : but such a one as is of little hardness is auspicious to cattle, whence he who desires to have cattle should make such a one his sacrificial stake. 2. And such a one as, while being crooked, has a top like a spit, is called 'kapotl^'; and whoever makes such a one his sacrificial stake certainly goes to yonder world before his full measure of life : therefore let no one wishing for long life make such a one his sacrificial stake. anx>w shot by an archer pursuing Gtyatrt, and, on its falling to the earth, a Pallra, or Panta, tree (Butea frondosa) sprang forth, see III, 3, 4, lo. ^ That is, as would seem, made of very hard wood. It cannot mean ' pithy,' because at XIII, 4, 4, 9, the Khadira (acacia catechu), a tree of very hard, solid wood, is mentioned as ' bahus&ra/ " Either * that which has a pigeon (sitting) on it ' (kapoiin, viz. yQpa), or, as Siyana takes it, fem. of * kapota,' — a female pigeon ; i. e. a tree too much pointed at the top. Digitized by Google 1 24 ^atapatha-brAhmajva. 3. And such a one as is bent at the top, and bent outwards' in the middle, is a type of hunger (poverty) ; and if any one makes such a one his sacrificial stake, his dependants will certainly be hungry; therefore let no one wishing for food make such a one his sacrificial stake. But such a one as is bent at the top and bent inwards in the middle, is a type of food (prosperity): therefore let him who wishes for food make such a one his sacrificial stake. Fourth Brahmajva. 1. Now, when he who is about to perform an animal sacrifice makes a stake one cubit long, he thereby gains this (terrestrial) world; and when (he makes) one two cubits long, he thereby gains the air-world ; and when he makes one three cubits long, he thereby gains the heavens ; and when he makes one four cubits long, he thereby gains the regions. But, indeed, that sacrificial stake of the (ordinary) animal sacrifice is either three or four cubits long, and one that is above that belongs to the Soma- sacrifice. 2. As to this they say, * Should he offer the butter- portiojis or not?' — * Let him offer them,' they say ; * for the two butter-portions are the eyes of the sac- rifice, and what were man without eyes ? ' For as long as a co-sharer is not bought off by (receiving) a share of his own, so long does he consider himself not bought off; but when he is bought off by a share of his own, then, indeed, he considers himself bought * That is, as would seem, bent to the opposite side from that towards which the top tends. Digitized by Google XI KANDA, 7 ADHVAyA, 4 BRAHMAiVA, 4. 1 25 off: when the Hotrt, on that occasion \ recites, * Endow the Rakshas with blood ! ' he buys him off by (assigning to him) a share of his own. 3. For on that occasion* the anguish of the victim, in being slaughtered, becomes concentrated in the heart, and from the heart (it flows) into the spit. Thus, if they (were to) cook the animal together with the heart, the anguish would again spread all over the animal : let him therefore cook it (the heart) after spitting it from the side on a stick. 4. He makes an underlayer of ghee (in the offer- ing-ladle) : this he makes a type of the earth ; he then puts a chip of gold thereon : this he makes a type of fire ; he then puts the omentum thereon : this he makes a type of the air ; he then puts a chip of gold thereon : this he makes a type of the sun ; and what (ghee) he pours upon it, that he makes a type of the heavens. This, then, is that five- portioned omentum, — fivefold is the sacrifice, fivefold the sacrificial animal, and five seasons there are in the year : this is why the omentum consists of five portions ^ ^ Viz. at ihe time when the victim is cut up. Cf. Ait. Br. II, 7, — * Endow ye the Rakshas with blood !' he says ; for by (assigning to them) the husks and the sweepings of the grain the gods deprived the Rakshas of their share in the Havirya^^a, and by the blood (they deprived them) of that in the great (Soma-) sacrifice : thus by saying, * Endow ye the Rakshas with blood I' he dispossesses the Rakshas of the sacrifice by assigning to them their own share. — The Adhvaryu then smears a stalk of grass with the blood with, • Thou art the Rakshas' share,' throws it on the heap of rubbish, and treads on it with, ' Herewith I tread down the Rakshas/ &c. Cf. Ill, 8. 2, 13-15. « See III, 8, 5, 8. ' Or, cuttings; see III, 8, 2, 26. Digitized by Google 1 26 ^ATAPATHA-BRAHMAiVA. Eighth Adhyaya. First Brahmaj^ta. 1. Verily, even as this cart-wheel, or a potters wheel, would creak* if not steadied, so, indeed, were these worlds unfirm and unsteadied. 2. Pra^pati then bethought him, * How may these worlds become firm and steadied ? ' By means of the mountains and rivers he stablished this (earth), by means of the birds and sun-motes^ the air, and by means of the clouds and stars the sky. 3. He then exclaimed, 'Wealth!' — now, wealth* (mahas) means cattle, whence they (cattle) thrive (mahiyante*) exceedingly in the homestead of one who possesses many of them ; and this (Sacrificer), indeed, possesses many of them, and in his home- stead they do thrive exceedingly. Wherefore, if people were either to forcibly drive him from his home, or to bid him go forth, let him, after performing the Agni-hotra, approach (the fires) saying, * Wealth'; and he becomes firmly established by offspring and cattle, and is not deprived of his home. * Sayawa apparently takes * krand ' in the sense of * to shake, or wabble,' — ' even as a cart-wheel or some other wheel, not standing on the ground for want of the wooden rest (dlambana-kSsh/Aa, ? axle-pin) or some other thing, would wabble •(h valet).' What Sdyawa means to say, probably, is that the verb used by the author expresses the effect of the action intended. ' Or, sun-beams (ra^mi), as Sdya»a takes * mari^i ' ; cf. Weber, Ind. Stud. IX, p. 9, note. " Or, joy ; — cp. 11, 3, 4, 25, which would seem to be the passage referred to in the present paragraph. * Or, perhaps, * they enjoy themselves, gambol,' as the St. Petersb. Diet, takes it. Differently, again, Sdya«a, — ^yata ebhi^ pajubhir mahiyate (he thrives ?), ata ete maha^. Digitized by Google XI KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 2. 127 Second Brahmajva. I. 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 VSyu (the wind), that which is taken forward is Aditya (the sun), and that which is spread is Aandramas (the moon). And that which is laid down is the Gfirhapatya, that which is taken out is the Ahavanlya, that which is taken forward is the (fire) they lead forth eastwards from the Ahavanlya ; 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 BRAHMAi>rA. 1. Here, now, they say, *To what deity should this victim belong ? ' — * It should belong to Pra^A- pati,' they say ; 'for it was Pra^pati who first saw it : therefore it is to Pra^pati that this victim should belong.' 2. And they also say, * To SArya (the sun) that victim should belong ; ' — ^whence it is that cattle are tied up when he (the sun) has set : some of them ' See III, 8, 3, i8; 8, 4, 9, with note. Digitized by VjOOQ IC 1 28 ^atapatha-brAhmajva. they tie up ^ in their respective stables, and others just flock together :—* tlierefore/ they say, * it is to Stirya that this victim should belong/ 3. And they also say, *To Indra and Agni 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 if 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. Prs^pati 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 lay 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 they, * 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 thee.' * 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- ' Or, perhaps, cattle are shut up — some of them they shut up. ■ ? Thus, apparently, Siyana : — Anye tv indrignyo^ sarvadevati- prddhanyat svoddejena yaga/« kr/tavaidw krame«irtinajak(atv)dn mahataA (? mahaja^) prdpakatvi)^ kz paxur aindr&gna iti. • Etesha/« svabhfttaw vastu lam labdha/w bhavet, Siy. Digitized by Google XI kAatda, 8 adhyAya, 3 brAhmajva, 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 Aprl-hymns, he appeased it ' ; and inasmuch as, by means of these Aprl-hymns, he appeased it, they are called Aprls. 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, saying, 'Breathe off!' and thereby 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 region 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 Brdhma»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 * See III, 8, I, 2 (with note), where * i-pr! ' is apparently taken by the Brihma;ia in the sense of * to fill up.' * The Brihmans 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 Digitized by Google I30 iSATAPATHA-BRAhMAJVA. 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 Viyu'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. 11. 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 (S-dd), he (the sun) is called Aditya. ' Viz. a hundred years, Sdy. See X, 2, 6, 9 ; part iv, introd., p. xxiii. Digitized by Google XI KANDAy 8 ADHYAyA, 4 BRAhMAJVA, 3. I3I Fourth BRAHMAiVA. 1. Now, once upon a time, a tiger killed the samr^-cow^ of those (who were sacrificing) with (the king of the) Ke^in as their Gr^hapati^ He (the king*) said to his fellow-sacrificers, 'What atonement is there for this ? ' They replied, * There is no atonement for this : Kh^ndiks, Audbhari alone knows an atonement for it; but he certainly desires as much as this, and worse than this *, (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 * That is the cow which supplies the milk for the Pravargya; this milk, when heated, being called '^harma (heat)' or ^samra^ (sovereign king).' See part ii, p. 104, note 3. ' Griliapati, or house-lord, master of the house, is the title of the principal sacrificer at a sacrificial session (sattra). — According to Sdyana, the Ke^ina^ were a race of nobles (i^dnaA), who, on this occasion, were performing a * sattra,' and are therefore styled 'householders' (gr/hapati);— kejino ndma rS^lna^ sattrayigam anutish/Aanto gri'hapataya isuA. Sayana thus takes * ke^i-gnbapa- taya^,' not as a bahuvrihi, but as a tatpurusha (karmadhdraya, ' the Ke^ 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 Brihmans, the rule does not seem to have been strictly observed. Cf. part iv, introd., p. xxv ; Weber, Ind. Stud. X, pp. 25 ; 94. ' Gnhapatishu pradhinabhCita^ kerir^l^ra^, Sdy. * That is, that even a greater misfortune should happen to thee, — ^atyantam pSpayuktam govadhfididoshayuktam ity artha^, Sdy. K 2 Digitized by Google 132 ^ATAPATHA-BRAhM AJVA. came thither ^. When he (Khaw^jTika) saw * 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 ' — 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 samrS^-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*/ Having called them to counsel, he said, * If I tell him, his race, not mine, will prevail here*. * SSya«a makes Khan^ika the subject of this last verb :— sa ha ratham arvaiA samyogysi Kha»(/ikasaintpajn yayau; so* pi Kha»- dikzh ke^inam S^gama, gatvi kai vivakta/n (? vmktam) Kexinam pratikhydya nirakr/'tya sadayam eva prathamam uviia. He thus seems not to allow here to * yd ' the meaning of * to drive,' but to take * yayau ' in the sense of ' he went thither/ It might, of course, also mean * he set off/ ' Siyana apparently takes * prati-khyS ' in the sense of ' to refuse admittance to, to reject/ * abweisen.' ' SSya«a's comment on this passage is as follows : — * O Kexin, the skin of the cow that yields the gharma-milk is worn by thee on the neck : those (i. e. suchlike) skins, indeed, are (i. e. are seen) on deer ; and having broken (i. e. torn to pieces) the " pnshiS " (i. e. the small-sized does) amongst them we cook them : that black- antelope skin is fastened on my neck/ Khan^ka having spoken thus, the king said, * No, this is not my intention.' * Literally, those that should be consulted, whom further on Saya;ia calls * aptdA ' or trusty men. " Or, perhaps, the people here (the Kevins) will become his, not mine ; cf. Delbrdck, Altind. Syntax, pp. 32 ; 141 (two different ren- derings). SSya/ia, on the other hand, takes * pra^,' not in the sense either of ' family ' or ' people,' but in that of * (sacred) knowledge ' — perhaps with reference to the threefold science (the Veda) as the Digitized by Google XI KkNDA, 8 ADHYAYA. 4 BRAhMAATA, 6. 1 33 but I shall gain the (other) world ; and if I do not tell him, my own race, not his, will prevail here, but he will gain the (other) world.' They said, *Do not tdl him, reverend sir, for, surely, this (the earth) is the Kshatriya's world ^' He replied, * Nay, I will tell him : there are more nights ^ up yonder/ 6. And, accordingly, he then said to him, — ' Hav- ing offered the Spmis ', he (the Adhvaryii) should say, *' Drive up another (cow) ! " and that one should be thy samr4^-cow V — * [Having offered with,] "From the moon I take thy mind, hail! — From the sun I take thine eye, hail! — From the wind I take thy breathings, hail! — From the regions I take thine ear, hail! — From the waters I take thy blood, hail! — From the earth thousandfold progeny of Vik, speech (cf. IV, 5, 8, 4 ; 6, 7, 3 ; V, 5, 6, 12)— which Khaxr^ika \would thus lose, whilst, by imparting the sacred knowledge, he would gain a seat in heaven. * SSyana's comment is not very intelligible, the MS. being more than usually corrupt on this last page : — evamvidhe virodha udbhd- vit6 sati te dpt& CihiA, he bhagavo vidydxn md vo^a^, kshatriyasya loko na bhavishyatiti ; nanu tavanujayaA (? appanage, domain, following) sa tasya nisti ; ayaxv viva ayam eva khalu kshatriyasya lokas tasmat sauspatrater (?) evam ukte sati sadve>(enardpatra bhavdnti (!) ato vakshy&my evety uvi^. * That is, days, — by giving up a brief life of earthly power and glory, he gains eternal life. * That is, oblations performed with a view of 'taking hold (spri)' of something; cf. Kdty. iSrautas. XXV, 6, 11. 12. * The particle ' iti ' here causes some difficulty of construction which would be removed by the latter clause being taken as part of the Adhvaryu's speech; though KdtySyana, it is true, does not recognise it as such. Perhaps, however, Khan^/ika's speech ends here, and what follows up to ' that one shall be thy samr^-cow ' has to be taken as a ritualistic insertion, in which case the final ' iti ' would have some such meaning as * having been told thus/ Digitized by Google 1 34 ^atapatha-brAhmajva. I take thy body, hail ! " let him then say, ** Drive up another (cow) ! '* and that one shall be thy samrS^f- cow ! ' He then departed from thence \ and, verily, members of the Ke5in race are born here even to this day. ^ Sdya/ta takes this thus : — * Thus instructed, Kexin disappeared (or, passed away, vanished, utsas&da vinash/a^) from that region (tato dejit) ' — after which there is a lacuna in the MS. Perhaps, however, it is Khan^ka, rather than Ke^in, to which this refers, — he (and his race) then, indeed, passed away from that region, whilst the Kexins flourished. Digitized by Google XII KANDA, 1 ADHYAYA, I BRAHMAJVA, 3. 1 35 TWELFTH KkNDA. THE SACRIFICIAL SESSION (SATTRA). First AdhyAya. First Brahmajva. 1. Verily, this sacrifice is the same as this blowing (wind) : it is that ^ they wish to secure who take the vow of initiation for a year. Of them the Gr^'ha- pati is initiated first*; for the Gr^hapati is this (terrestrial) world, and upon this world everything here is established ; and so, indeed, are his fellow- sacrificers established in the GWhapati : it is thus after they have become established on a firm foundation that they are initiated. 2. He (the Adhvaryu) then initiates the Brah- man (priest). Now the Brahman is the moon, and the moon is Soma, and plants belong to Soma^: he thus connects the plants with this (terrestrial) world. Therefore no other person should be initiated between those two; for, assuredly, were any one else to be initiated between those two, he would separate (tear up) the plants from this (terrestrial) world, and they would be liable to dry up: let therefore no other person be initiated between those two. 3. He then initiates the Udg4tr/. Now, the VdgSitrt is the thunder-cloud, and from the thunder- cloud rain is produced: he thus connects the rain ^ Viz. the wind as the vital air pervading man; see paragraph 11. ' He, as well as the first three priests, is initiated by the Adhvaryu. ' Soma is the king of plants, whence these are called ' soma- ra^f,' II, 3, 4, 4 ; V, 4, 2, 3 ; -^I'g-veda S. X, 97, 8. Digitized by Google 136 DATAPATH A-BRAhMAJVA. . with the plants. Therefore no other person should be initiated between those two ; for, assuredly, were any one else to be initiated between those two, he would separate the rain from the plants, and (the cloud) would be liable to lack rain : let therefore no other person be initiated between those two. 4. He then initiates the Hotri. Now, the Hotrt^ is Agni in respect of the deity, and speech in respect of the body ; and rain is food : he thus connects both Agni (fire) and speech with food. Therefore no other person should be initiated between those two ; for, assuredly, were any one else to be initiated between those two, he would separate fire and speech from food, and (people) would be liable to starve : let therefore no other person be initiated between those two. 5. The Pratiprasthdtrt' then initiates the Adh- varyu. Now, the Adhvaryu is the mind^ and the Hotrt is speech : he thus connects mind and speech with one another. Therefore no other person should be 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 Br5lhma«d>&^a»isin for the Brahman, for under him the former is. He then initiates the Prastotrz for the UdgStr/, for under ' Viz. as the offering-priest kqt i^xjl^, 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. • The Adhvaryu is the head of the sacrifice (IV, i, 5. 16) ; and, as the mind, he marches in front. See also III, 2, 4, 11. 'Mind goes before Speech (prompting her), *' Speak thus ! say not this 1 " ' Digitized by Google XII kAaTDA, I ADHYAyA, I BRAHMAiVA, lO. 1 37 him the former is. He then initiates the Maitri- varu«a for the Hotr/, for under him the former is. These four the Pratiprasthdtre initiates. 7. The Nesh/rz then initiates the Pratipra- sthfttre 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 Potr^ for the Brahman, for under him the former is. He then initiates the Pratihartre for the Udgkirt, for under him the former is. He then initiates the A^^dv&ka for the Hotrt, for under him the former is. These four the Neshiri initiates. 9. The Vnnetrt then initiates the Nesh/rz for the Adhvaryu, for under him the former is. He then initiate^ the Agnldhra for the Brahman, for under him the former is. He then initiates the Subrahma»yA for the Udg&trt, for under him the former is. He then initiates the GrAvastut for the Hotri, for under him the former is. These four the Unnetr/ initiates. 10. Either a SnAtaka^, or a Brahma^irin, or some one else who is not initiated, then initiates the Unnetr^; for they say, * No pure one should purify.' This is the regular order of initiation'; * Or, after getting them ready, or prepared (k/Zpti). • That is, one who has completed his course of theological study (brahma^rya), and has taken the bath (sndta) marking the end of that course, and his return to the bosom of his family. See above, pp. 4»-6o (esp. XI, 3, 3, 7). ' Literally, the initiation in the regular succession. Digitized by Google 1 38 ^atapatha-brAhmajva. 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. II. Now, the Unnetr^' is initiated last of these, and when they come out from the purificatory bath it is he that comes out first ; for the Unnetr/ 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 Brahmajva. I. Verily, from out of faith the gods fashioned the initiation, from out of Aditi the opening (sacri- fice^), from out of Soma the buying (of Soma- plants), from out of Vish;^u the guest-offering, from out of the sun the Pravargya, from out of the Svadhi (the food of departed ancestors) the Upa- ^ That is to say, when they become initiated in accordance with this knowledge. ' For the Praya«fyesh/i of the ordinary Soma*sacrifice, see part ii, p. 47 seqq. For the subsequent ceremonies, cf. the table of contents of the same part. They are here alluded to for the reason that they are essential parts of every day's performance during the year's session. Digitized by Google XII KANDAy I ADHYAYA, 2 BRAHMAiVA, 2. 1 39 sads, from out of Agni and Soma the day of fasting, and from out of this world the opening Atirdtra ^. 2. From out of the year (they fashioned) the Aaturvi;;wa day, from out of the priesthood the Abhiplava (sha^aha), from out of the nobility the Pr/shMya (shafliaha) ^ from out of Agni the Abhi^t, from out of the waters the Svarasiman days, from out of the sun the Vishuvat, — the Svara- s4man days have been told ; — ^from out of Indra the Vi^vs^t, — the Pr/shMya and Abhiplava have been told ; — from out of Mitra and Varu«a the Go and ^ The Prdyawfya Atirdtra is the first day of the sacrificial session called G a vim ay a nam, the performance ofwhich lasts a year, and in- cludes the following sacrificial periods and days (cf. part ii,p. 427): — Pr4ya«iya Atiratra, or opening day. -^aturviwja day, an Ukthya, all the stotras ofwhich are in the ^aturviw^a-stoma. 5 months, each consisting of 4 Abhiplava sha^/ahas, and I Pr/sh/Aya sha^faha (=30 days). 3 Abhiplavas and i PrishMya. ^28 days which, with the Abhi^it day (performed with all the stomas). 3 Svarasdman days. Vishuvat, or Divdkirtya day (Ekaviwja-stoma). 3 Svaras&man days. s 28 days which, with the two opening days, complete the sixth month. two concluding days, complete the s e v e n t h month. Vijva^it day (performed with all the pr/shMas). I PnshMya and 3 Abhiplavas. 4 months, each consisting of i Trishf/iyz sluu/aha and four Abhiplava sha^ahas. 3 Abhiplava sha^ahas (18 days). I Gosh/oma (Agnish/oma). I Ayush/oma (Ukthya). I Dafar&tra (10 days). Mahdvrata day (Agnish/oma). Udayantya Atiritra, or concluding day, • For the difference between these two sacrificial periods of six days, see part iii, introd., p. xxi, note 2. 30 days (t w e 1 f t h month). Digitized by Google 1 40 ^ATAPATHA-BRAHMAJVA. AyusS from out of the Virve Dev&A the Da^a- r^traS from out of the regions the Pr/sh/Aya- sha^aha of the Da^ardtra, from out of these worlds, the A^i^andoma days. 3. From out of the year (they fashioned) the tenth day, from out of Pra^pati the Mahdvrata, and from out of the world of heaven the Udayanlya Atirdtra: — such was the birth of the Year; and, verily, whosoever thus knows that birth of the Year becomes more (and more) glorious to (the end of) it, he becomes possessed of a (new) body, he becomes the Year, and, as the Year*, he goes to the gods. Third BRAHMAj\rA. 1. Now, when they are initiated they indeed offer sacrifice to the deities Agni and V^sh;^u : they become the deities Agni and Vish^/u, and attain to fellowship and co-existence with Agni and Vish^^u. 2. And when they perform the opening sacrifice they indeed offer sacrifice to the deity Aditi : they become the deity Aditi, and attain to fellowship and co-existence with Aditi. 3. And when they proceed with the buying (of Soma-plants) they indeed offer sacrifice to the deity Soma : they become the deity Soma, and attain to fellowship and co-existence with Soma. * For the diflferences between the three modes of chanting the Stotras of the Agnish/oma and Ukthya Soma-sacrifices — viz. (ryotish/oma, Gosh/oma, Ayush/oma — see part iv, p. 287, note 2. * The Da^ardtra, or central ten days of the Dvddajdha (twelve days' period), consists of a Pr/sh%a shawja' or * twenty-four-fold ' (e.g. VI, 2, i, 23). Digitized by Google 142 iPATAPATH A-BRAHMAiVTA. 10. And when they enter upon the Abhiplava- sha^aha they indeed offer sacrifice to those deities, the Half-months and Months: they become those deities, the Half-months and Months, and attain to fellowship and co-existence with the Half-months and Months. 11. And when they enter upon the FrtshiAya,- sha^aha they indeed offer sacrifice to those deities, the Seasons : they become those deities, the Sea- sons, and attain to fellowship and co-existence with the Seasons. 1 2. And when they enter upon the Abhi^it (day) they indeed offer sacrifice to the deity Agni : they become the deity Agni, and attain to fellowship and co-existence with Agni. 13. And when they enter upon the Svarasfiman . (days) they indeed offer sacrifice to that deity, the Waters : they become that deity, the Waters, and attain to fellowship and co-existence with the Waters. 14. And when they enter upon the Vishuvat (day) they indeed offer sacrifice to the deity Aditya : they become the deity Aditya, and attain to fellow- ship and co-existence with Aditya. The SvarasA- mans have been told. 15. And when they enter upon the Viswagit (day) they indeed offer sacrifice to the deity Indra : they become the deity Indra, and attain to fellowship and co-existence with Indra. The Pr/shMya and Abhiplava (sha^feihas) have been told. 16. And when they enter upon (the performance of) the Go and Ayus (stoma) ^ they indeed offer sacrifice to the deities Mitra and Varu»a: they * See p. 140, note i. Digitized by VjOOQ IC XII KANDA, 1 ADHYAYA, 3 BRAHMAiVA, 2 2. 1 43 become the deities Mitra and Varu/^a, and attain to fellowship and co-existence with Mitra and Varu;^a. 17. And when they enter upon the Da^ar&tra they indeed offer sacrifice to that deity the Vi^ve Dev&A : they become that deity, the Vi^ve DevA^, and attain to fellowship and co-existence with the Vi^ve Devkk. 18. And when they enter upon the Pr/shMya- sha//aha of the Da^ar&tra they indeed offer sacrifice to those deities, the Regions : they become those deities, the Regions, and attain to fellowship and co-existence with the Regions. 19. And when they enter upon the A^Aandomas they indeed offer sacrifice to those deities, these Worlds : they become those deities, these Worlds, and attain to fellowship and co-existence with these Worlds. 20. And when they enter upon the tenth day (of the DajarAtra) they indeed offer sacrifice to that deity, the Year ; they become that deity, the Year, and attain to fellowship and co-existence with the Year. 21. And when they enter upon the Mahivrata they indeed offer sacrifice to the deity Pra^pati : they become the deity Pra^pati, and attain to fellowship and co-existence with Pra^pati. 22. And when they enter upon the concluding Ati- r4tra (of the sacrificial session), then, indeed, having gained the Year, they establish themselves in the world of heaven. And were any one to ask them, *To what deity are ye offering sacrifice this day ? what deity are ye ? with what deity do ye dwell ? ' let them name of those (deities) the one to whom they may be nearest (in the performance of the Sattra). And, Digitized by Google 144 iSATAPATHA-BRAHMAi^^A. verily, such (sacrificers) are seated (sad) in the good^ (place), for they are for ever seated among the good deities ; and the others are mere partakers in the sacrificial session * ; and if any one were, during a sacrificial session, to speak evil of such initiates as know this, let them say to him, * We cut thee off from those deities ; ' and he becomes the worse, and they themselves become the better for it. 23. That same year contains three great rites (mahAvrata) : — the great rite on the A^aturviwiJa day, the great rite on the Vishuvat day, and the great rite ^ on the MahS.vrata day itself. Now, those of old used, indeed, to enter upon (perform) that (years session) with three great rites, and they became glorious, truth-speaking, and faithful to their vow ; but if nowadays any (sattrins) were to perform it on this wise, they assuredly would crum- ble away even as a jar of unbaked clay would crumble away if water were poured into it. They (who do so) perform too much : that (object) of theirs is gained by truth, by toil, by fervid devotion, by faith, by sacrifice, and by oblations. Fourth BrAhmajva. I. The Year, indeed, is Man; — the opening (pr4- ya«lya) Atiratra is his feet, for by means of their * Or, in the true, abiding (place) — sati. ' That is, those who perform a sacrificial session (sattra) without their possessing the esoteric knowledge regarding the several ceremonies, set forth in the preceding paragraphs, are mere * sattra- sadaA ' (i. e. merely * sitting through the sacrificial session ') whilst those possessing that knowledge are ' sati sada^/ • That is, more especially, the chanting of the Mahdvrata-siman, for which see part iv, p. 282, note 5. Digitized by Google XII kAnda, 2 adhyAya, I brAhmajya, I. 145 feet (men) go forward (prayanti) : that part of them which is white is of the form of the day, and that which is black is (of the form) of the night; the nails are of the form of herbs and trees. The ICsiturvimsB, day is the thighs, the Abhiplava the breast, and the VrisYithyB, the back. 2. The Abh^it is this right arm, the Svarasi- man days these three (openings of the) vital airs on the right side\ the Vishuvat the head, and the (second period of) Svarasiman days these three vital airs on the left side. 3. The Vi^va^it is this left arm, — the Vrhhthyz, and Abhiplava have been told, — the Go and Ayus those downward vital airs ; the Da^arAtra the limbs, the Mahivrata the mouth ; and the concluding (udayanlya) AtirAtra is the hands, for by means of the hands (men) move (reach) upwards (udyanti) : that part of them which is white is of the form of the day, and that which is black is of that of the night ; and the nails are of the form of the stars. Thus that year is established in respect of the body ; and, verily, whosoever thus knows that year to be established in respect of the body, establishes him- self by means of offspring and cattle in this, and by immortality in the other, world. Second Adhyaya. First BrAhmajva. I. Verily, those who become initiated for (a sacri- ficial session of) a year cross an ocean : the Pr4ya- «lya Atir^tra is a flight of steps *, for it is by means of a flight of steps that one enters (the water) ; and ^ Viz. the right eye, ear, and nostril. ' Or, a descent, a passage leading down to a bathing-place. [44] L Digitized by Google 1 46 ^ATAPATHA-BRAHMAiVA. when they enter on the PrA)ra«lya AtirAtra it is just as if they were entering the ocean by a flight of steps. 2. The Aaturvi»*^ day is (in the form of) a foothold, a shallow place ^, such a one as (where the water reaches) either to the arm-pits or to the neck, whence, having rested, they enter* (the deep water). The Abhiplava is (a spot) suitable for swimming ; and so is the Pr^sh/Aya suitable for swimming. 3. The Abh^fit is a foothold, a shallow place, such a one as (where the water reaches) either to the arm-pits, or to the neck, whence, having rested, they come out (of the water). The first Svarasiman is thigh-deep, the second knee-deep, the third knuckle- deep. The Vishuvat is a foothold (in the form .of) an island. The first (Svarasiman) with revc^s^d Simans is knuckle-deep, the second knee-deep, and the third thigh-deep. 4. The VisvB^t is a foothold, a shallow place, such a one as (where the water reaches) either to the arm-pits or to the neck, whence, having rested, he enters (the deep water again). The Presh^^ya is suitable for swimming, and so is the Abhiplava, and so are the Go and Ayus, and so is the Da^aritra. 5. The Mahivrata is a foothold, a shallow place, such a one as (where the water reaches) either to the arm-pits or to the neck, whence, having rested, ^ Gidham eva pratish/^ — it may be remarked that this is just the form in which an appositional compound is analyzed by native grammarians, as if it were * gSdha-pratish/Ai,' a foothold which is just a ford, a ford-foothold, as indeed it is written in paragraph 9. Cf. p. 66, note 4. • Or, bathe, — ' prasn&ti,' indeed, would really seem to mean here ' he swims forward.' Digitized by Google XII kXnda^ 2 adhyAya, I brAhmat^ta, 9. 147 they step out (of the water). The Udayanlya (con- cluding) AtirStra is a flight of steps, for it is by a flight of steps that people step out (of the water) : thus, when they perform the Udayanlya AtirAtra, it is just as if, having entered the sea by a flight of steps, they were to step out of it by a flight of steps. 6. Regarding this they say, ' How many Atiri- tras are there in the year, how many Agnish/omas, how many Ukthyas, how many Sho^/a^ins, how many Sha^/ahas ? ' — Two Atirdtras, a hundred and six Agnish/omas, and two hundred and forty Uk- thyas,— thus in the case of those who perform the Svarasfimans as Ukthyas. 7. But in the case of those who perform them as Agnish/omas, a hundred and twelve Agnish/omas, two hundred and thirty-four Ukthyas, twelve Sho- dzsins, and sixty Sha//ahas. This, then, is how the year is obtained. 8. There are twelve months in the year, and their vital energy and power are the Frish/A^s ; and by performing the Pr/sh/^s month by month, they obtain, in monthly portions \ that vital energy of the year. — * And how do they obtain the vital energy of the thirteenth (intercalary) month ? ' Well, sub- sequent to the Vishuvat day they perform the WisvBgit Agnish/oma with all the Pz-esh/Aas ^ and thus indeed they obtain the vital energy of the thirteenth month. 9. Now, concerning this, .Svetaketu Aru»eya, * Lit, by the month, i.e. by monthly instalments; cf. TSjuiyz- Br. IV, 2, 9. * On Soma-days with all the (six) Prish/>^-sdmans, see part iii, introd., p. zzi. L 2 Digitized by Google 1 48 ^ATAPATHA-BRAHMAiVA. knowing this, once said, * I am now going to get my- self initiated for one year.' His father, looking at him, said, 'Knowest thou, long-lived one, the fording- footholds of the year ? ' — ' I know them,' he replied, for, indeed, he said this as one knowing it. Second BRAHMAiVA. I. Here, now, they say, * Whereby are the Abhi- plavas possessed of light (^otis) on both sides S * The difference between the Abhiplava-sharA . 1 6. But how many are there really?' — 'Eight,* he replied. — ' Eight, indeed/ he said ; * for the GSyatrl consists of eight syllables, and the sacrifice is of GAyatrt nature ; — 1 7. But how many are there really ? ' — ' Seven,' he replied. — ' Seven, indeed,* he said ; ' for there are seven metres (successively) increasing by four (syl- lables), and by means of the metres the sacrifice is performed ; — 18. But how many are there really?' — *Six,* he replied. — *Six, indeed,' he said; 'six seasons make up a year, and the sacrifice is the year ; and one and the same day are those two, the opening and concluding (Atiritra ^) ; — 19. But how many are there really?' — 'Five,' he replied. — * Five, indeed,' he said ; ' the sacrifice is fivefold ; the sacrificial animal is fivefold * ; there are five seasons in the year, and the sacrifice is the year ; * In the scheme of the Gavdm ayanam, given above (p. 139, note i), there is one day in excess of the year, viz. either the central Vishuvat day (XII, 2, 3, 6) or the final Atir^tra; but by making this latter day identical with the opening Atirdtra, Udddlaka would seem to bring the whole within the compass of one year of six seasons. In the next paragraph, on the other hand, the same result is obtained by the identification of the second and the last but one days of the session. Another, and perhaps more probable, explanation of Udddlaka's calculation would, however, be this. In the scheme of the sacrificial session there occur, as not included in the diflerent sacrificial groups or periods (the sha/^has, svarasimans, &c.), seven special days — the opening and final Atirdtras, the iTaturvimwi and Mah&vrata days, and the Abhj^t, Vishuvat, and VLfva^it days. These seven days he here successively reduces to six and five days. The further reduction of this number by the identifica- tion of the Pr/shMya and Abhiplava, as well as of the Svarasiman days, requires no explanation. Cf., however, the Addenda. ' For the 'pdnkta' nature of the sacrifice, see III, i, 4, 19. 20 ; XIII, 2, 5, 1, for the five kinds of sacrificial animals, VI, i, 2, 32 seqq. Digitized by Google XII KAiVDA, 2 ADHYAYA, 3 BRAhMAJNTA, I. 1 55 and one and the same day are those two, the JCzturvintSB, and the Mahivrata ; — 20. But how many are there really ? ' — * Four/ he replied. — * Four, indeed,' he said ; * animals are four-footed, and animals constitute a sacrifice ; and one and the same day are those two, the Pr^shMya and Abhiplava ; — 21. But how many are there really?' — 'Three,* he replied. — * Three, indeed,' he said ; * there are three metres, three worlds ; and the (Soma-) sacri- fice consists of three services ; and ooe and the same day are those two, the Abhi^it and Vijva^t ; — 22. But how many are there really?' — *Two/ he replied. — ' Two, indeed,' he said ; * for man is two-footed, and the sacrifice is man ; and one and the same day are the Svaras4mans ; — 23. But how many are there really ?' — * One,' he replied. — ' A day, indeed,' he said ; * the whole year is just that day after day :' — this is the mystic import of the year ; and, verily, whosoever thus knows this mystic import * of the year grows more (and more) glorious up to (the end of) it ; he becomes possessed of a (new) body, he becomes the year, and in the shape of the year he joins the gods. Third BrAhma^va. I. That year, doubtless, amounts to a Br/hatt, — there are two shaflSahas (12) of winning days * ; the * Prof. Oldenberg (Zeitschr. d. Deutschen Morg. Ges., vol. 50^ p. 460) takes 'upanishad' in the sense of 'worship' — *this is the worship to be offered to the year.' Perhaps ' meditation ' might be the more appropriate rendering : — ' this is the form in which the year should be meditated upon.' Cf. X, 4, 5, i ; 5, i, i. * TTie term ' drkshyat' is apparently a future participle of ' d-ar^,' Digitized by Google 156 iSATAPATHA-BRAHMAiVA. two, Pr/sh/Aya and Abhiplava (12); the Go and Ayus, and the Dajaritra (ten days) — that makes thirty-six ; for the Br^Tiatl consists of thirty-six syllables, and by means of the B;7hatt the gods strove to reach heaven, and by the Br^hatl they did gain heaven ; and in like manner does this one, by means of the BWhatl, now strive to reach heaven, and thereby gain heaven ; he who knows this secures for himself whatever wish there is in the Brzhditi. 2. And as to the JCaLturvimsB, day, it is the same as either the seventh or the ninth (day) of the Dafaritra \ From out of the Abhiplava the Pr^sh- /^ya is formed, from the Pr/shMya the Abhi^t, hence * calculated to procure, or win/ The Ait.-Br. has ' dkshyat ' instead. The two Shafeaviw5a, and a metre does not collapse from (excess or deficiency of) a syllable — neither from one nor from two (syllables) ; neither does a Stoma by (an excess of) one hymn-verse \ 4. Prior to the Vishuvat they perform first the Abhiplava, and afterwards the Prz'sh/Aya, for the Abhiplava represents the sons, and the FrishiAy^, the father ; whence in early life the sons subsist on (the resources of) their father. Subsequent to the Vishuvat they perform first the Pr/sh//4ya, and after- wards the Abhiplava ; whence in later life the father subsists on (the resources of) his sons ; and, verily, the sons of him who thus knows this subsist on him in early life, and he subsists on his sons in later life. 5. Here, now, they ask, * If he were to die after entering on the KsLturvimsB, day, how does he become one who has not merely (uttered) the Agur- * Here, the order of Abhiplava and PrishMya followed in the first half of the year is reversed. ' The author apparently claims for the pa^^avixuxa-stoma, or twenty-five-versed hymn-form, the same efficacy as for the )hiturvimxa-stoma, the hymn-form of what is practically the first day of the sacrificial session (cf. TS»&^a;7fsin's Prish/Aastotra) is varied from day to day. For, whilst during the months preceding the Vishuvat day, the Abhtvarta tune is used for this stotra on each day, but with different Pragdtha verses chanted thereto from day to day ; during the second half of the year, on the other hand, the same text (SSma-veda II, 806) is used throughout, whilst its tune is varied from day to day. Since in the second half of the year the order of the days of the Pr/shMya-shal ' and *^trava>4 ' on different ends of the ribs. * The meaning of 'kuntipa' is likewise doubtful. The St. Petersb. Diet, suggests that certain glands may be intended thereby; but possibly the term may refer to the transverse processes (forming spikes, so to speak ; cf. kunta) on both sides of the ten lower spinal vertebrae below the vertebra of the last true rib, — i. e. of the five lower dorsal, and the five lumbar vertebrae. ' The clavicle, or collar-bone, would thus seem to be classed along with the ribs. Rather peculiar, in the anatomical phrase- ology employed in the Brdhma»a, is the collateral use of *parju' and * pri'sh/i ' for ' rib ' ; and it is by no means clear that there is no distinction between the two terms. In connection with the Reta^i^ bricks the term ' pri'sh/i ' seems to be invariably used, — cf. VIII, 6, 2, 7, as against ib. paragraph 10 (parju). Digitized by Google XII KkNDA, 3 ADHYAYA, I BRAhMAYA, I. 1 65 form) is the spine ; for there are thirty-two * karQ- kara ^ ' of that (spine), and the sptne itself is the thirty-third : therefore the Trayastriw^a (stoma) is the spine. 15. The Abhi^it is the same as this right ear; the first Svaras&man is this white part of the eye, the second the bkck part, and the third the pupil ; the Vishuvat is the nose, the first backward Svarasdman is this pupil of the eye, the second the black, and the third the white part thereof. 16. The Vi^vafit is the same as this left ear ; the Pf7'shMya and Abhiplava have been told ; the Go and Ayus are the two downward breathings which there are (in the body) ; the Da^ardtra the limbs, the Mahivrata is the mouth; and the Udayanlya Atiritra the up-breathing, for by means of the up- breathing men go upwards (ud-yanti) : such is that year as established in the body ; and, verily, whoso- ever thus knows that year as established in the body, establishes himself by offspring and cattle in this, and by immortality in the other, world. Third AdhyAya. First BrAhmaa^a. I. * Seeing that all this threefold universe keeps passing into one another, O Bildki, how is it that * This is another term, the exact meaning of which is somewhat doubtful. The St. Petersb. Diet, takes *kar(ikara' to refer to the vertebrae of the spinal column ; and if that be correct, the term would seem to include not only the twenty-four joints of the back- bone down to the last lumbar vertebrae, but also the appendages of the spine, viz. the sacrum with its five, and the coccyx with its four pieces : this, it is true, yields thirty-three, instead of thirty-two, parts, but it seems scarcely possible in any other way — as, for instance, by taking into account the epiphysial plates between the vertebrae, alcmg with the latter — ^to arrive at a total approximating that mentioned in the above passage. Digitized by Google 1 66 ^atapatha-brAhmajva. these, — to wit, the sacrifice, Man, and Pra^pati, — do not exceed one another ? 2. Seeing that the upward Stomas follow the sacrifice, fitting themselves by repetitions with Sftmans, how do they enter man, and how do they become united with the vital airs ? 3. The Pr^ya^tya Atiritra, the ICsLtxxrvimsa, day, the four Abhiplavas, and the Pr/sh/>6ya (sha^ha) : — how do these enter man, and how do they become united with the vital airs ? 4. Fitted out with the Abh^t, the Svarasfimans join the Vishuvat on both sides : — how do these enter man, and how do they become united with the vital airs ? 5. Setting out with the Trivm, fitted out with the (Pa^^ada^a and) Saptada^a, and ending with the TrB.y3iStr\msB, ; with (the series of stomas increasing) successively by four (syllables*) : — ^how do these enter man, and how do they become united with the vital airs ? ' 6. The Trivrtt is his head, the Pa»iadaya his neck ; and the chest, they say, corresponds to the Saptada^ ; the Ekavi»wa they make the belly, and ' The Trivrtt, or nine-versed stoma, is, however, followed by the Pa^i^adaja, or fifteen-versed stoma — the thirteen-versed form not being in ordinary use — and these are succeeded by the Saptadara (17), Ekavim^a (21), &c. Possibly, however, this last sentence may refer to the six days of the Pnsh/Aya-sha^/aha for which the stomas consisting of 9, 15, i*j, 21, 27 and 33 verses respectively are used. On the Abhi^it day, each of the first four stomas is used in succession for three stotras, the four hymn-forms thus making up the twelve stotras of the Agnish/oma, On the Vijva^it day, on the other hand, only three stomas are used — the Trivrit, Pa^^dara, and Saptadaja — four stotras being assigned to each of these three hymn-forms. Digitized by Google XII KANDA, 3 ADHYAYA, I BRAHMANA, 9. 167 the two Sides, by means of the Tri«ava, correspond to the ribs. 7. The Abhiplavas on both sides (of the Vishuvat) are his arms, the Pr/sh/>6ya is the back, — ^so say the wise ; and his spine the Br&hma;^as fashion in the year by means of the (series of stomas increasing) successively by four (syllables). 8. The Abh^t and Vi^vajfit are his ears; and his eyes, they say, correspond to the Svarasimans ; the Vishuvat, they say, is the breath of the nostrils ; and the Go and Ayus are those two downward breathings. 9. The Darar&tra they call his limbs, and the Mahivrata the Br&hma/^s fashion (arrange) so as to be the mouth in the year ^ ; — the Supreme Self has entered into that year endowed with all stomas and with all simans : having fashioned him alike with the body, the sage is seated free from pain * on the heights of the ruddy one (the sun). ^ Though the MahAvrata day is actually the last day but one of the one year's sacrificial session, whilst the iSTaturvimxa day is the second, these two days mark really the end and beginning of the year, whilst the nominal first and last days of the sessional performance may be considered as consisting of mere preliminary and concluding (winding-up) rites. The above symbolic identifi- cation of the Mahfivrata with the mouth of Agni-Prs^^pati, the Year, might thus lead one to suppose (as, indeed, is done by Prof. Hillebrandt, Die Sonnwendfeste in Alt-Indien, p. 11) that if two such annual sessions were immediately to succeed each other, the Mahivrata and JTaturvim^ would fall on one and the same day. The Mahdvrata, representing (at least symbolically) the winter-solstice, would thus mark both the end and the beginning of two successive solar periods. ' Literally, with unborn pain (or, with the pain of one unborn). Digitized by Google 1 68 ^atapatha-brAhmajva. Second BrAhmaya. 1. The Year is Man^ : — *Man' is one unit, and * year ' is another, and these now are one and the same ; — there are in the year the two, day and night, and in man there are these two breathings, and these now are one and the same ; — there are three seasons in the year, and these three breathings in man, and these (two) now are one and the same ; — * saw^vatsara (year) ' consists of four syllables, and so does * ya^mina (sacrificer),' and these (two) now are one and the same ; — there are five seasons in the year, and these five breathings in man, and these (two) now are one and the same ; — there are six seasons in the year, and these six breathings in man, and these (two) now are one and the same ; — there are seven seasons in the year, and these seven breathings in man, and these (two) now are one and the same. 2. There are twelve months in the year, and these twelve breathings in man, and these (two) now are one and the same; — there are thirteen months in the (leap-) year, and these thirteen (channels of) breathings in man, the navel being the thirteenth, and these (two) now are one and the same ; — there are twenty-four half-months in the year, and this man is twenty-four-fold, being possessed of twenty fingers and toes and four limbs; and these (two) now are one and the same ; — there are twenty- six half-months in the (leap-) year, and this man is twenty-six-fold, the two feet making up the twenty- six ; and these (two) now are one and the same, 3. And there are three hundred and sixty nights ^ Or, the man, identified with the Sacrificer. Digitized by Google XII KkNDA, 3 adhyAya, 2 brAhmajva, 8. 1 69 in the year, and three hundred and sixty bones in man, and these (two) now are one and the same ; — there are three hundred and sixty days in the year, and three hundred and sixty parts of marrow in man, and these (two) now are one and the same. 4. And there are seven hundred and twenty days and nights in the year, and seven hundred and twenty bones and parts of marrow in man, and these (two) now are one and the same. 5. And there are ten thousand and eight hundred * muhGrta ' in the year ; and fifteen times as many • kshipras' as there are * muhArta ' ; and fifteen times as many * etarhi ' as there are * kshipra ' ; and fifteen times as many ' idAni ' as there are * etarhi ' ; and fifteen times as many breathings as there are Mdini'; and as many spirations as there are breathings ^ ; and as many twinklings of the eye as there are spirations, and as many hair-pits as there are twink« lings of the eye, and as many sweat-pores as there are hair-pits ; and as many sweat-pores as there are so many drops it rains. 6. Concerning this, V4rkali, knowing this, once said, * I know the raining cloud extending over the whole earth, and the drops of that rain/ 7. It is with reference thereto that this verse is told, — Whilst whirling round, be it standing, or sitting, or even sleeping, how often does man, otherwise than from toil, breathe and expel the air regularly * by day and night ? 8. And in answer thereto this verse is told, — ^ Perhaps the distinction between 'prina' and 'ana' here is that of out-breathing and in-breathing. ' Or, uniformly (gleichmSissig). The St. Petersb. Diet, here takes 'samena' in the sense of 'exactly.' Digitized by Google 1 70 ^atapatha-brAhmaj^ta. Inasmuch as man is what is measured a hundred hundred and eight hundred, therefore they say : — so often does man regularly^ breathe and expel the air by day and night Third BrAhmaiva. 1. The gods were once performing the initiation ceremony for a (sacrificial session) of a thousand years. When five hundred years had passed with them, everything here was worn out — to wit. Stomas, and Pmh/Aas, and metres (texts). 2. The gods then perceived that unexhausted element of the sacrifice, and by means of that unexhausted element they obtained what success there was in the Veda ; and, verily, for him who thus knows this, the Vedas are unexhausted, and the work of the officiating priests is performed with the unexhausted threefold science. 3. Now, this is that unexhausted element of the sacrifice: — o-i'rivaya, astu ^rausha/, ya^a, ye ya^4mahe, and vausha/ ^ In these five utterances there are seventeen syllables : — o-^r Avaya consists of four syllables, astu ^rausha/ of four syllables, ya^ of two syllables, ye ya^Amahe of five syllables ; 4. And the Vasha/-call consists of two syllables. This is the seventeenfold Pra^pati, as established in the deity and in the body, and, verily, whosoever thus knows that seventeenfold Pra^pati, as estab- lished in the deity and in the body, establishes him- self by offspring and cattle in this, and by immortality in the other, world. ' See note 2 on p. 169. ^ For these sacrificial calls, see part i, p. 142, note 2. Digitized by Google XII kAjvda, 3 iiDHYAYA, 3 brAhmajva, II. 171 5. The gods then spake, * Find ye out that sacri- ficial performance which shall be a substitute for one of a thousand years ; for what man is equal thereto that he could get through with (a performance of) a thousand years ?' 6. They saw the YisvBgit with all the Pnsh/ias* to be an accelerated Soma-feast in lieu of the Prtsh- /^3ra-shai]&iha, for there are those (same) Stomas, those Pr/sh/Aas, and those metres- 7. They saw the PrfshMya-sha^a&tha to be an accelerated Soma-feast in lieu of the Dvdda^&ha, for there are those (same) Stomas, those PnishMas, and those metres *. 8. They saw the Dvddaj&ha to be an accelerated Soma-feast in lieu of (a session of) a year^, for there are those (same) Stomas, those PrtshMas, and those metres. 9. They saw the (session of a) year to be an accelerated Soma-feast in lieu of the TApa^iita*, for there are those (same) Stomas, those Pr/sh/Aas, and those metres. ID. They saw the Tdpa^iita to be an accelerated Soma-feast in lieu of the thousand years' performance, for there are those (same) Stomas, those Presh/^s, and those metres. II. He passes a year with the rites of initiation, ^ For such a day's performance with all the Pn'shMa-sftmans, see part Hi, introd., p. xx seq. • The IMdardha, or twelve-days' performance, includes a Pnsh- Mya-shai/aha as its second to seventh days. ' The one year's session includes a Da^ar&tra, or ten-days' performance, forming the central part of the Dvidarfiha; and the first and last days of the latter being, like those of the Gav&m ayanam, a prdya^tya and udayaniya Atiratra. * See part iv, p. 317, note a. Digitized by Google I 7 2 5ATAPATHA-BRAHMAiVA. a year with the Upasads, and a year with the pressings of Soma. 12. When he passes a year with the rites of initiation he thereby secures for himself the first part of the performance of a thousand years ; and when he passes a year with the Upasads he thereby secures for himself the central part of the perform- ance of a thousand years ; and when he passes a year with the pressings he thereby secures for himself the last part of the performance of a thousand years. 13. Twelve months he passes with the rites of initiation, twelve with the Upasads, and twelve with the pressings, — that makes thirty-six. Now the BWhatl (metre) consists of thirty-six syllables, and by means of the B^'hatl the gods strove to reach heaven, and by means of the Br^'hatl they indeed attained heaven ; and in like manner does this one, by means of the Bnhatl, now strive to reach heaven, and by means of the Brthatl he indeed attains heaven ; and whatever object of desire there is in the B^^^'hatl, that he thereby secures for himself. 14. But, indeed, there is that triad that is per- formed together, — the Agni (fire-altar), the Arkya, and the Mahad Uktham (great litany). When he passes a year with the rites of initiation, and a year with the Upasads, thereby the Agni and the Arka are secured by him ; and when he passes a year with the pressings, thereby the Mahad Uktham is secured by him : this, then, to wit, the T&pay>^ita, is the substi- tute for the performance of a thousand years, and this, to wit, the Tdpajifeita, conduces to the procreation of creatures. Fourth BrAhma^a. I. Pra^pati once upon a time spake unto Punisha Digitized by Google XII ¥lAnda, 3 adhyAya, 4 BRAHMAiVA, 8. 173 N&ilyai^, 'Offer sacrifice! offer sacrifice!' He spake, * Verily, thou sayest to me, " Offer sacrifice ! offer sacrifice ! " and thrice have I offered sacrifice : by the morning-service the Vasus went forth, by the midday-service the Rudras, and by the evening- service the Adityas ; now I have but the offering- place^, and on the offering-place I am sitting.' 2. He spake, ' Offer yet sacrifice ! I will tell thee such a thing that thy hymns shall be strung as a pearl on a thread, or a thread through a pearl.' 3. And he spake thus unto him, *At the (chanting of the) Bahishpavam&na, at the morning-service, thou shalt hold on to the Udgfttr^' from behind, saying, " Thou art a falcon formed of the G&yatrl metre, — I hold on to thee : bear me unto well-being!" 4. * And at the midday Pavam^na thou shalt hold on to the JJdg&trt from behind, saying, " Thou art an eagle formed of the TrishAibh metre, — I hold on to thee : bear me unto well-being ! " 5. * And at the Arbhava-pavam&na, at the evening- service, thou shalt hold on to the Vdgktrz from behind, saying, " Thou art a Hthhxi formed of the G^agat metre, — I hold on to thee : bear me unto well-being ! " 6. * And at the close of each pressing thou shalt mutter, "In me be light, in me might, in me glory, in me everything ! " ' 7. Now light, indeed, is this (terrestrial) world, might the air-world, glory the heavens, and what other worlds there are, they are everything (else). 8. And light, indeed, is Agni, might Viyu (the * ? That is to say, those deities have taken possession of every- thing else. Cf. J. Muir, Orig. Sansk. Texts, vol. v, p. 377. Digitized by Google T 74 ^atapatha-brAhmaata, wind), glory Aditya (the sun), and what other gods there are they are everything. 9. And light, indeed, is the 7?%-veda, might the Ya^ur-veda, glory the Sfima-veda, and what other Vedas there are they are everything. 10. And light, indeed, is speech, might the breath, glory the eye, and what other vital airs there are they are everything. 11. Let him know this: — 'AH the worlds have I placed within mine own self, and mine own self have I placed within all the worlds ; all the gods have I placed within mine own self, and mine own self have I placed within all the gods ; all the Vedas have I placed within mine own self, and mine own self have I placed within all the Vedas ; all the vital airs have I placed within mine own self, and mine own self have I placed within the vital airs.' For imperishable, indeed, are the worlds, imperishable the gods, imperishable the Vedas, imperishable the vital airs, imperishable is the All : and, verily, who- soever thus knows this, passes from the imperishable unto the imperishable, conquers recurrent death, and attains the full measure of life. Fifth BrAhmajva. I. Of old, indeed, they were wont to seize this victim as one dedicated to Savitr/, but now they seize it as one dedicated to Pra^pati, saying, *Savitre*, in truth, is the same as Pra^pati.' It is therefore after having thrown together the (sacrificial) fires that they ought to perform this (animal) sacrifice on the Gr Aapati's own fires, thinking, * May we also have a share in this tail (of the victim) wherewith they are now making oflfering together to the wives Digitized by Google XII kXnda, 3 adhyAya, 5 BRAnMAiVA, 5. 175 (of the gods).' They then perform the initiation ceremony whenever they choose. 2. Here now they say, *They ought to have separate hearths ; and if one of the initiates were to be taken ill let him stay aside offering the Agnihotra. If he gets well again, they bring (the fires) together and invite him to join them ; but if he dies they bum him by his own (three) fires ^ without an (ordi- nary) fire for (burning) a dead body; and the other sacrificers sit (through the sacrificial session); — such at least is the performance in the case of one who keeps up his sacrificial fires ; but, indeed, they have their hearths in common : the theological explication of this is the same as in regard to the preparatory ceremonial *.' 3. They also say, * Seeing that the performers of a year's session become initiated for a year, how does their Agnihotra come to be uninterrupted?' Let him reply, ' By the fast-milk.' 4. They also say, * Seeing that the performers of a yearns session become initiated for a year, how does their Full-moon oblation come to be uninter- rupted?' Let him reply, 'By the ghee and the sacrificial cake.' 5. They also say, * Seeing that the performers of a year's session become initiated for a year, how does their New-moon oblauon come to be unin- terrupted ?' Let him reply, * By the sour curds and the cake.' * This is the regular procedure in accordance with Gr/hya rites, cf. Ajv.Grihy. IV, 2, 11-13; whilst Pdraskara, III, lo, 11, merely says, * with the domestic fire they bum him who has established his (sacred) fire.' * For the * purar^axra,' see part iv, p. 337, note 2. Digitized by Google 1 76 ^ATAPATHA-BRAHMAiVA. 6. They also say, ' Seeing that the performers of a year s session become initiated for a year, how does their offering to the Fathers come to be unin- terrupted ? ' Let him reply, * By the Aupdsana (rites ^).' 7. They also say, ' Seeing that the performers of a years session become initiated for a year, how does their offering of firstfruits come to be uninter- rupted ? ' Let him reply, * By Soma s pap^.' 8. They also say, 'Seeing that the performers of a year s session become initiated for a year, how do their seasonal offerings come to be uninter- rupted ?' Let him reply, * By the PayasyA \' 9. They also say, * Seeing that the performers of a year s session become initiated for a year, how does their animal sacrifice come to be uninter- rupted ?' Let him reply, * By the animal and the cake */ ID. They also say, * Seeing that the performers of a years session become initiated for a year, how ' Viz., by those rites which, during the time for which the Sacri- ficer is initiated, may be performed on his domestic (Avasathya or Aupdsana) fire. Cf. Kity. I, i, 20. 21. Whether the domestic offerings to the Fathers (jrdddha) may be so performed seems doubtful. * For the ordinary performance of the Agraya«esh/i, see part i, p. 370 seqq. According to Kdty. IV, 6, 11 seq. the performance of a year's sattra is to mark the time at which the offering of first- fruits would otherwise have taken place by using new grain for his vrata-food, as well as for two Rauhiita cakes at the Upasads, and for the cakes offered in the animal sacrifice of the Soma days; and that a pap of new jydmika (millet) is to be offered to Soma at the proper season (during the rains, or autumn), and a pap of bamboo grain in summer. ■ For this dish, made by the addition of fresh boiled milk to sour curds, see part i, p. 381, note 2. * That is, by the animal offered on each successive Soma day, and the (savantya) puro^lras offered subsequently; cf. IV, 2, 5, 14-22. Digitized by Google XII kXnda, 3 adhyAya, 5 brAhmajva, 13. 177 does their Soma come to be uninterrupted ? * Let him reply, * By the Soma-pressings/ 11. It IS thus that these sacrificial rites enter into the year; and, verily, whosoever thus knows this entering of the sacrificial rites into the year becomes a sharer in the heavenly world. 12. In the year there should be known to be uniformity : — one Atir&tra they perform before, and one after, the Vishuvat; fifty-three Agnish/omas they perform before, and fifty-three after, the Vishu- vat; one hundred and twenty Ukthya days they perform before, and one hundred and twenty after, the Vishuvat, — thus at least in the case of those who perform the Svarasdmans as Ukthyas. 1 3. And in the case of those who (perform them) as Agnish/omas, they perform fifty-six Agnish/omas before, and fifty-six after, the Vishuvat; one hun- dred and seventeen Ukthya days they perform before, and one hundred and seventeen after, the Vishuvat; six Sho/Za^ins they perform before, and six after, the Vishuvat ; thirty Shaafahas * they per- form before, and thirty after, the Vishuvat :— such, then, is the uniformity of that (year), and, verily, he who thus knows this goes through a course of sacrificial performance which is uniform, and not ineffectual, neither defective nor redundant. * That is, counting the Pr&ya^iya Atiratra, A!aturvi/«ja, Abhi^t, and three Svarasimans as one six-days' performance, before the Vishuvat; and the three Svarasimans, the Vijva^t, Gosh/oma, Ayush/oma, four days of the Dararatra (preceding and succeeding the central Sha^iSaha), the Mahavrata, and Udayaniya Atiritra as two six-days' performances after the Vishuvat. [44] N Digitized by VjOOQ IC 1 78 ^ATAPATHA-BRAHMAiVA. Fourth AdhyAya. First BRAHMAiVA. Expiatory Ceremonies in connection with the Agnihotra. 1. Verily, they who perform an Agnihotra enter upon a long sacrificial session : — the Agnihotra, indeed, is a sacrificial session ensuring death in old ageS for people are set free from it either by old age or by death. 2. Here, now, they say, * If either a team (yukta) were to drive through, or people were to walk to and fro, between the two fires of such a one performing an Agnihotra, and (being thus) a performer of a long session, what rite and what expiation would there be in that case ? ' He may, indeed, perform an expia- tion, and also offer an ish/i ; but let him disregard it, for he \xho lays down his two fires doubtless spreads himself all over these worlds. 3. His GArhapatya is this (terrestrial) world, his Anv&hiryapa^feana (or southern fire) the air-world, and his Ahavantya yonder (heavenly) world; and freely, indeed, birds, both combined (yukta) and single, pass to and fro in these worlds ; and even if a whole crowd were to pass through between his fires, let him know that no harm and no hurt will come to him. 4. * But, surely, there are three unclean animals, a vicious boar, a vicious ram ^ and a dog : if any ' Literally, as would seem, ' old-age-deathed ' (garSmarya), or perhaps, * having old age for its extreme limit (maryd).' The author apparently takes it in the former sense, though interpreting the compound in his own way. • According to Molesworth's Dictionary, * e^aki ' and * mtmdMi* in MarSMf, mean both * ram,' but the former • is ordinarily under- Digitized by Google XII kAatda, 4 adhyAya, r brAhmajya, 6. 179 one of these runs about between (the fires) whilst the Agnihotra-offering is put on (the fire), what rite and what expiation would there be in that case ? ' Well, some poke out the ashes from the Gdrhapatya, and keep throwing it down from the Ahavanfya, with this verse (^/g-veda I, 22, 17), * Here Vish/^u strode S' saying, ' Vishwu is the sacrifice : by the sacrifice we thus continue the sacrifice, and with ashes we bestrew its track.' But let him not do it in this way, for if, in that case, any one were to say of him, * Surely this (priest) has scattered about ^ the Sacrificer's ashes : he will soon scatter his last ashes, the chiefs house- hold will be wailing,' then that would indeed be likely to come to pass. 5. Let him proceed in this way : — Having taken either a bowl of water, or a pot of water, let him go on pouring it out from in front of the G&rhapatya up to the Ahavantya, with this verse, 'Here Vishnu strode;' for Vish«u being the sacrifice, he thus continues the sacrifice by the sacrifice ; and whatever is injured or unpropitiated in the sacrifice, for all that the water is the means of propitiation, and by water, as a means of propitiation, he thus propitiates it. Such, then, is the rite performed in that case. 6. They also say, * If any one's Agnihotra (milk) were to be spilled whilst he gets it milked, what rite and what expiation would there be in that stood of a ram trained to fight, or suflFered to live long enough to obtain horns.' * See III, 5, 3, 13. • ?Or, thrown in (viz. into the pot, or urn). According to Ajv. Grihy, IV, 5, i seqq., it is, however, only the bones which are collected and placed in the urn. N 2 Digitized by Google 1 80 MTAPATHA-BRA HMA^A. case?' Having touched (the spilled milk) with the (formula of) expiation for spilling, and poured water on it, let him make offering with what (milk) is left. But if the bowl were to be turned upside down, or if it were to break, let him touch (the spilled milk) with the (formula of) expiation, and, having poured water on it, let him make offering with what other (milk) he can procure. 7. Now, in case there should be a spilling (of milk), let him touch it with, *It hath been shed, it hath been implanted: birth hath ensued;* for when (seed) is shed then it is implanted; and when it is implanted then birth takes place. And, indeed, this (earth) is a womb, and the milk is seed : he thus implants seed in that womb, and forthwith that shed seed of him who so knows this is born forth. And, indeed, it rains from yonder sky, and herbs and trees are produced here on earth ; and seed flows from man and animals, and therefrom everything here is generated : let him therefore know that abundant production has accrued unto him, that he will be multiplied in offspring and cattle, and that he will become more prosperous. 8. And in case there should be a breaking (of the vessel), let him pour out a bowlful or potful of water, and, indeed, whatever is injured or unpro- pitiated in the sacrifice, for all that water is the means of propitiation, and by water, as a means of propitiation, he thus propitiates it. He does so with these utterances, * Bhftr bhuvaA svar (earth, air, sky) ; ' for these utterances are all-expiatory ' : ' Or, perhaps, — these (great) utterances are used with the * Sarvapriyaj^ittam ' (libation for expiating every mistake). Accord- ing to Kity. XXV, I, 10, five verses are also to be muttered after Digitized by Google XII KkNDAy 4 ADHYAYA, I BRAHMAiVA, 9. l8r he thus makes expiation with all this (universe). Having collected the potsherds let him throw them to where the ashes have been removed. This, then, is the rite performed in that case. 9. They also say, * If any one's Agnihotra-cow were to lie down whilst being milked, what rite and what expiation would there be in that case ? ' Well, some make her get up by means of the Ya^s-formula, 'The divine Aditi hath risen/ — Aditi, doubtless, is this (earth) : — thus saying, * It is this (earth) we thus raise for him ; * — * life hath she bestowed upon the lord of sacrifice/ thereby say- ing,' It is life we thus bestow upon this (Sacrificer)/ — 'giving unto Indra his share/ thereby saying, *It is Indra s power we thus bestow upon him/ — 'and unto Mitra and Varu«a/ — Mitra and Varu«a, doubtless, are the in-breathing and the up-breathing : — thus saying, 'It is the in and up-breathing we thus bestow upon him/ At this offering he should present that (cow) to a Brihma^a whom he does not intend to visit* — (thus they enjoin) saying, *It was, indeed, after perceiving the Sacrificer s suffer- ing and evil that she lay down : we thus fasten the suffering and evil on this (Br4hma»a) K' the libation with the three 'great words.' As regards the libation itself, it is to be made in the G&rhapatya with faksha8 (man-viewing) he then is : he repels evil, and the sacrifice inclines to him. 32. And if (his Soma) were to meet with any mishap whilst being consumed, let him perform an oblation with, *To Bhaksha hail!' for Bhaksha * Viz. to the Havirdhina where the cups from which libations have been made are deposited on the mound (khara); cf. Ill, i, 2, 24. Digitized by Google XII kA^vda, 6 adhyAya, i brAhma-ya, 38. 211 (drink) he then is : he repels evil, and the sacrifice inclines to him. 33. And if (his Soma) were to meet with any mishap when contained in the Nirirawsa (cups *), let him perform an oblation with, *To the Nir4r ssLmssL Fathers hail!' for the NSrlrawsa (man- praising) Fathers he then is: he repels evil, and the sacrifice inclines to him. 34. And if (his Soma) were to meet with any mishap when ready for the purificatory bath^, let him perform an oblation with, *To the Stream hail ! * for a stream he then is : he repels evil, and the sacrifice inclines to him. 35. And if (his Soma) were to meet with any mishap whilst being taken down (to the water), let him perform an oblation with, * To the Sea hail !' for a sea he then is : he repels evil, and the sacrifice inclines to him. 36. And if (his Soma) were to meet with any mishap when immersed, let him perform an oblation with, * To the Flood hail ! ' for a flood he then is : he repels evil, and the sacrifice inclines to him. 37. These, then, are the thirty-three oblations he performs ; for there are thirty-three gods, and Pra^- pati is the thirty-fourth : with the help of all the gods he thus heals the sacrifice, and with the help of all the gods he makes it complete again. 38. The Brahman (superintending priest) himself should perform them, and no other than the Brahman ; for the Brahman sits on the right (south) * See part ii, p. 154, note i. ' The pressed-out Soma-husks are taken down to (and thrown into) the water where the Sacrificer is to bathe, see IV, 4, 5, I seqq. P 2 Digitized by Google i 1 2 ^ATAPATHA-BRAHMAi^TA. side of the sacrifice, and protects the sacrifice on the right side. If, however, the Brahman should not know (these formulas and oblations), any one who knows them may perform them; but (let him do so) after applying for leave to the Brahman, and with his permission. Now as to the meaning of these (formulas). Vasish/Aa knew the Vir&f': Indra coveted it. 39. He spake, * jRishi, thou knowest the Viri^: teach me it ! ' He replied, * What would therefrom accrue to me ? ' — * I would teach thee the expiation for the whole sacrifice, I would show thee its form.' — He replied, 'Well, but tell me, if thou wert to teach me the expiation for the whole sacrifice, what would become of him to whom thou wouldst show its form?' — * Verily, he would depart from this world to the heaven of the living.' 40. The jRzshi then taught Indra that VirS^; — but the VirS^, they say, is this (earth), whence he who possesses most thereof is the most powerful. 41. And Indra then taught the JRzshi this expia- tion from the Agnihotra up to the Great Litany. And formerly, indeed, the Vasish/Aas alone knew these utterances, whence formerly only one of the VasishMa family became Brahman ; but since now- adays anybody (may) study them, anybody (may) now become Brahman*. And, indeed, he who thus knows these utterances is worthy to become ' That is, the * far-shining,' or * far-ruling ' (metre). * Professor DelbrUck, Altindische Syntax, p. 570, takes this clause thus : — ' and therefore even now he who remains of them (i.e. of the VasishMa family) is (? becomes) Brahman.' This rendering takes, however, no account of the ' tu ' ; and, indeed, it will hardly fit in with the relative clause which precedes it Digitized by Google XII kAjvda, 7 adhyAya, i brAhmajva, i. 213 Brahman, or may reply, when addressed as * Brah- man * ! ' Seventh AdhyAya. First BrAhma^a. The SAUTRiiMAjvl *. I. Indra slew Tvash/rts son, Vi^varApa. Seeing his son slain, Tvash/re exorcized him (Indra), and ' That is to say, when, as superintending priest, he is addressed by another priest asking whether he may now begin some per- formance, or informing him that he is about to do so, he may give the desired direction. Such applications by the other priests begin with ' O Brahman ! ' cf. XIII, i, 2, 4 ; and part i, p. 2 2, note 2. ■ The Sautrdma«! is usually classed as one of the seven divisions of the Havirya^a, though, in reality, it is much more than that; its peculiarity consisting in a combination of the ordmary features of the Havirys^«a, or ish/i (cf. XII, 7, 2, 21), with those of the animal sacrifice, whilst a third important element, viz. libations of spmtuous 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 RS^asiiya (cf. part iii, p. 129 seq.), that form being usually called the Aaraka-Sautr&ma«!, as being adopted from the ritual of the JEaraka-adhvaryus ; whilst the form described in the remaining portion of the present Kdw^a is, according to UJy. 5raut V, 4, 20, called Kaukili Sautr4ma«t (cf. ksv. St. Ill, 9, 9 comm.; Weber, Ind. Stud. Ill, p. 385). The name itself is derived from ' sutriman/ i. e. * the good guardian,' as which Indra is worshipped in this sacrifice (cf V, 5, 4, i seq.). The whole performance taJces four days, during the first three of which the Surd-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 Suri-liquor, to the Axvins, Sarasvatt, and Indra respec- tively ; of three animal vicdms to the same deities ; and of thirty- three libations of fat gravy, or liquid fat (vasd), 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 Digitized by Google 2 1 4 ^ATAPATHA-BRAHMAi^TA, brought Soma-juice suitable for witchery ^, 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 2, 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 •*. (^ru) to Aditi and an oblation of curds to Mitra and Vani^ia. No mention is made of the Agnishomfya he-goat usually olfered 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 ihe sacrifice of a barren cow (to Mitra and Varu;/a) which usually takes place at the end of a Soma-sacrifice. In an interesting variation (Sautra- ma«a-ya^a), described in iSankh, Sr, XIV, 12-13, ^^^ performed as a real (Agnish/oma) Soma-sacrifice, the final animal sacrifice indeed is that of a barren cow to Indra Sutrdman ; only two other victims — a reddish he-goat to the Ajvins and a ewe to Sarasvatl — being mentioned. ^ * Exposed (liable) to witching,' DelbrUck, Altindische Syntax, p. 401. * * Virya ' (virile power) is constantly used to explain * indriya.' '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 Kity. Sr. XIX, 17 seqq. According to Stewart and Brandis' Forest Flora 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 leaves, 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. The 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 fiiiit. Digitized by Google XII KAiVDA, 7 adhyAya, I brAhmaya, q. 215 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 \ 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 ^ 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 suri (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 a^vattha 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.' ' See note 3 on preceding page. Digitized by Google 2 1 6 iSATAPATHA-BRAHMAiVA. 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. ID. Now at that time he (Indra) had to do with Namu^i, the Asura. Namu^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 Suri-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 Amns, * 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 A^vins. 12. They (the gods) said to Sarasvat!, '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 Sarasvatl. 1 3. 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 I ' and therefore the bull is sacred to Indra. 14. The two Amns and Saras vatt, having taken the energy, or vital power, from Namu^i, restored them to him (Indra), and saved him from evil. * Truly, we have saved him from evil so as to be well-saved (sutrita),' they thought, and this became Digitized by Google XII kXnda, 7 adhyAya, 2 brAhmajsta, 4. 217 the Sautrfimawl : and this is the (saving) nature of the Sautrima»l — it saves the self from death, and repels evil for whosoever thus knows that (saving) nature of the Sautr&ma/»t. There are (for this sacrifice) thirty-three Dakshi»&s (presents to priests), for thirty-three were the gods who healed him : whence they say, * Dakshi^&s are healing medicine/ Second BrAhmaj^a. 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 Brihma;{a's food; and, indeed, it is not owing to Soma when a Brihma^/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 cattle ^ for Soma is cattle/ 3. Let him seize for sacrifice that grey (he-goat) of the Arvins, the ram of Sarasvatl, and the bull of Indra ; for the A^vins are the physicians of the gods, and it is by them that he heals this (Sacrificer); and Sarasvatl 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^vins, indeed, are the eyesight, ' According to K&ty. XIX, i, 4, the Sautiimani 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. Digitized by Google i 1 8 5ATAPATHA-BRAHMAiVA. fiery spirit; and inasmuch as there is (a victim) sacred to the A^vins, he (the priest) bestows eyesight, fiery spirit, on this (Sacrificer). And the ear also (he thereby bestows on him), for one and the same are the eye and the ear. 5. Sarasvatl is the breath, vital power; and in- asmuch as there is (a victim) sacred to Sarasvatl, 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. ' He-goats are sacred to the A^vins, ewes to Sarasvatl, 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 2). There are hairs of wild beasts ^, 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 * According to XII, 9, 2, 11, a milch cow with her calf are given as dakshina 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 Katyiyana, it is true, makes no mention of this dakshi^i. * Or, perhaps, he (the Sacrificer) secures for himself; but see paragraph 15, 'asmai avarunddhe.' * Hairs of a wolf, tiger, and lion are put into the cups of spirituous liquor from which libations are made. Digitized ^y Google XII kXnDA, 7 ADHYAyA, 2 BRAHMAiVA, 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 Sautrima/^t is both an ish/i- offering and an animal sacrifice, so that he thereby secures both of these. 1 1. With wool and thread ' 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 that*; for the eunuch is neither woman nor man, and the ' That is, rice and barley grain that has genninated, and subse- quently become dry. * As on the occasion of the purchase of Soma-plants (part ii, p. 63 seq.), the bargain is effected near the anta^pdtya-peg at the back of the Vedi, where an ox-hide is spread for the purpose ; the Adhvaryu asking the seller, ' Seller of Sur& and Soma, hast thou Surd and Soma for sale ?' ' Thus ' i^rnd-siitram ' is to be resolved, according to Kdty. XIX, I, 18 ; the wool being used for buying malted barley, and the thread for bu}ing fried rice. * That is, one is the same as the other. Digitized by Google 2 20 ^ATAPATHA-BRAHMAiVA. Sautr&ma«l is neither an ish/i-offering nor an animal sacrifice/ But let him not do so, for the SautrAma«l 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 Sautrima«i 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 (kumbhl) perforated with a hundred holes \ 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 (^apya) 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 a^vattha (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 (sthdll) : the food of the earth he thereby secures. 15. There are supernumerary' (vessels) of pal&5a * For the use of this pot, see note on XII, 8, i, 8. * See XII, 8, 3, 14. 15. ' At III, 7, 2, I. 2, I would also now translate 'uparaya' by 'supernumerary* or 'additional': — there are eleven stakes, and a twelfth, rough-hewn, supernumerary one, &c Digitized by Google XII kAjVDA, 7 ADHYAyA, 2 BRAHMAiVA, 1 8. 221 wood: the pali^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 Brihatl consists of thirty-six syllables, and cattle are related to the BrAatl : by means of the B/'/hatl 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*; how does it become right and proper?' To Indra belongs the last of the victims, and to Indra 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 Savitrj for him to become impelled by Savitri; and one to Varu«a, for it is Varu«a that seizes him who is seized by evil : through Varuwa he thus delivers him from Varu«a s power ; — it is the final (cake) : he thus delivers him finally from Varu«a 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. * The rule (as laid down in III, 8, 3, i) is that the Paru-puro^axa, or animal cakes, 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 sacri- ficial animals of the main performance belong to the A^vins, to Sarasvati and Indra, the three cakes are offered to Indra, Savitr/, and Varwia respectively. Digitized by Google 222 DATAPATH A-BRAHMAJyrA. power; for the Trish/ubh consists of eleven syllables, and the Trish/ubh is energy, or vital power. 19. Savitr^'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. Varu^a's (cake) is one on ten potsherds, for the Virdf consists of ten syllables, and Varu«a is Virijf (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 Sautr&ma«l 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 Sur^-liquor Namuii, the Asura, carried off Indras (source of) strength, the essence of food, the Soma-drink. He (Indra) hasted up to the A^vins and Sarasvatl, 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 Digitized by Google XII kXnda, 7 adhyAya, 3 brAhmajva, 5. 223 (shall be) in common to us/ he said, ' bring them back, then ! ' 3. The Arvins and Sarasvatl then poured out foam of water (to serve) as a thunderbolt, saying, * It is neither dry nor moist;' and, when the night was clearing up, and the sun had not yet risen, Indra, thinking, * It is neither by day nor by night,' therewith struck off the head of Namu>6i, the Asura. 4. Wherefore it has been said by the Rishi {Rtg-vedsL S. VIII, 14, 13), 'With foam of water, Indra, didst thou sever the head of Namu^fei, 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 SautrSma»t : he thereby slays that evil, his hateful enemy, and wrests from him his energy, or vital power. In his (Namu^fei's) severed head there was the Soma-juice mixed with blood. They loathed it. They perceived that (means of) drinking separately (one of) the two liquids, — ' King Soma, the drink of immortality, is pressed^;' — 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 2, and makes it palatable ; — ' the strong ^ Va^. S. XIX, 72 seq. On the myth cp. Muir, O. S. T., vol. v, p. 94. • The preparation of the Surd is described in Katy. XIX, i, 20-21 and comms., and by Mahidhara on Va^. S. XIX, i, in the following way. Having purchased (a) malted rice (^shpa), malted barley (lokma), and fried rice (IS^^), 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 Digitized by Google 224 5atapatha-brAhmajva. 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 Suri-liquor) a form of Soma. 6. ' Thou art Soma: get thee matured for the Ajvins! get thee matured for Sarasvatt! get thee matured for Indra Sutrdman!' 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 (nutmegs, 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 the 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 barley 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 misara (serving 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 * mdsara ' is mixed with the compound whilst the above formula is pronounced ; and the pot is deposited in a hole dug in the south-western comer of the fire-shed (silk), 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-io). Digitized by Google XII KANDA, 7 ADHYAyA, 3 BRAhMA^VA, 9. 225 7. There are two Vedis ^ (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 Surd-liquor food : through the milk he secures the Soma-drink, and through the Surd-liquor food. And milk is the nobility (chief- taincy), and Suri-liquor the peasantry (clan) ; the milk he purifies after purifying the Surd-liquor : he thus produces the nobility from out of the peasantry, for the nobility is produced from out of the peasantry. 9. With (Vdf. S. XIX, 3), ' Purified by Vdyu's * The two Vedis are prepared, in front of the Ahavantya, by the Adhvaryu and Pratiprasth&tr« respectively in a way similar to those required for the Vanwapragh4s&A, see part i, p. 392, note. There is some space between them, but not more than will allow a seat to stand on both Vedis (XU, 8, 3, 6). The dimensions (of the northern altar-ground) are in accordance with those of the mah&- vedi (measuring thirty-six prakramas or steps long, twenty-four on the hind (west) side, and thirty-six (or thirty) on the front (east) side), except that the unit of measure, in this case, is one-third prakrama, — the area being thus equal to one-ninth of the mahdvedi (some authorities, however, making it one-third). Behind the two Vedis two mounds (khara) are thrown up for the three cups of milk, or three cups of Surd-liquor respectively, to be deposited thereon. On the northern Vedi an uttara-vedi (high-altar), occupying about one-third of its area, is prepared, on which a sacrificial fire (taken from the Ahavantya) is afterwards laid down for the use of the Adhvaryu in making libations from the cups of milk ; another fire being laid down on the southern mound for the use of the Prati- prasthStrx in making libations from the cups of Suri-liquor. [44] Q Digitized by Google 226 5ATAPATHA-BRAHMAiVA. purifier is the backward-flowing, exceeding swift Soma/ he purifies (the liquor') in the case of one purged by Soma : in a suitable manner he thus purifies him (the Sacrificer); — 'Indra's faith- ful companion-/ whatever energy, or vital power, had passed away from him with that (Soma), that he now restores to him, ID. With, * Purified by Vdyu's purifier is the forward-flowing, exceeding swift Soma,* he purifies (the liquor) in the case of one who has vomited Soma : in a suitable manner he thus purifies him (the Sacrificer); — *Indra's faithful companion:' whatever energy, or vital power, had passed away from him with that (Soma), that he now restores to him. 11. With (Vfi^. S. XIX, 4), 'She purifieth thy liquor,' he, for prosperity, purifies (the Sur&) in the case of one wishing for prosperity; — 'thy Soma, she, the daughter of Stirya:' the daughter of Sfirya (the sun) assuredly is Faith, and by faith that (liquor) becomes Soma-juice, and by faith he makes it to be Soma-juice; — *with the perpetual tail,' for with a tail-whisk that (liquor) is purified. 12. With (V^. S. XIX, 5), 'The Brahman ^ This performance thus takes place on the fourth day. Behind the mound of the southern Vedi a hole is dug, and an ox-hide spread over it. On this skin the unstrained liquor (parisrut) is either poured, a fine strainer (made of bamboo) being then laid thereon so that the clear liquor percolates through the holes, and the dregs remain below; or the strainer is placed on the skin, and the unstrained liquor is poured on it so as to allow the clear liquor to flow through on the skin. The liquor is then poured into a pan (sata), and further purified by a whisk of cow and horse-hair being drawn through it, or the liquor beuig strained through the hair. Digitized by Google XII KANDAy 7 ADHYAya, 3 BRAhMAJVA, 1 4. 227 and Kshatra he purifieth/ he purifies the milk^ : he thus produces the Kshatra from out of the Brahman, for from out of the priesthood the nobility is produced; — 'the fiery spirit and energy;' fiery spirit and energy, vital power, he thus bestows on him ; — * with the Sur4 the Soma/ for with the Surd-liquor is Soma; — *the juice, is distilled,' for from the distilled the juice is obtained; — 'for joy,' to joy (intoxication), indeed, the Soma-juice contributes, and to joy also does the SurA-liquor: he thus secures both the joy of the Soma, and the joy of the Surd; — 'with the pure juice, O god, satiate the deities!' that is, 'with the pure juice satisfy thou the deities ; ' — ' with sap bestow thou food on the Sacrificer,' sap and food he thereby bestows on the Sacrificer. The cups of milk are taken first, then the cups of Surd- liquor: he thereby makes the peasantry obedient to the nobility. 13, With (Vdf. 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 (V^. S. XIX, 7), 'Separately, indeed, a seat, acceptable to the gods, hath been prepared for you two,' he fills the (three) cups ' This takes place on the northern Vedi; by means of a wooden (reed) vessel and a strainer of goat's and sheep's hair, • For the complete verse, see V, 5, 4, 24. Q2 Digitized by Google 228 ^atapatha-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 Sacrificer) from evil; — *the potent SurA-liquor thou art,' he thereby makes Surd to be Surd; — ' and this is Soma,' he thereby makes Soma to be Soma; — 'entering thine own seat, injure me not!' he thereby turns it (the Surd-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 Surd-liquor is fame. 15. Verily, the cups of milk are the nobility (chieftaincy), and the cups of Surd-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 \ 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 Surd-liquor the body: thus, were he ^ That is to say, in drawing the cups he draws alternately a cup of milk, and a cup of Surd ; Kity. St, XIX, 2, 21. According to ib. 22, the three cups of milk may, however, be drawn first, and then the cups of liquor. Digitized by Google XII kAjv/)a, 7 adhyAya, 3 brAhmajva, 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 Sautrima^t, 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 Surd-liquor food : thus, in that both cups of milk and cups of Suri-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 Sur4-liquor food : thus, in that both cups of milk and cups of Sur4-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 Sur&-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 SurS-liquor alone he mixes with hairs of those Digitized by Google 230 DATAPATH A-BRAHMAi^TA. beasts : he thus puts into the Suri what belongs to Rudra, whence by drinking SurA-Hquof 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. [Vfi^. S. XIX, 10; II,] '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 \ 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 (V^. S. XIX, 11), * Uniting ye are : unite me with happiness*!' 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 Surd-liquor : he thereby keeps him from evil. * That is, behind the mahS-vedi, near the anta^p&tya-peg, where the purchase of the ingredients for the preparation of the Surd had taken place. * Cf. V, I, 2, 18, where the same two formulas are used whilst the Soma and SurS-cups are first held together, and then withdrawn from each other; and the terms *sampn>^' and *vipn)J' were accordingly taken in a passive sense, 'united' and 'disunited;' Digitized by Google XII kAjvDA. 8 ADHYAvA, I BRAHMAiVA, 2. 23 1 Eighth AdhyAya. First BRAnMAi^rA. 1. 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 Surd-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 (Va^. S. XIX, 32), * By their devo- tions the buffalos quicken the sacrifice,' — the buffalos, 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 Surd and goodly heroes,' supplied with Surd, indeed, is this barhis-seated sacrifice, to wit, the Sautrdma«l : 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 'viprik' probably referring to the tendency of fiery liquor for producing broils. ' Or, cause him to prosper, render him successful by means of the liquor; MS. I. O. 311 reads ' samardhayanti.' ' Or, perhaps, he provides the sacrifice with priests, and the Sacrificer with sacrifice. For obvious reasons the first two pidas of the verse have been transposed in the translation. Digitized by Google 232 -^ATAPATHA-BRAHMAiVA. duces to joy, and so does the Surd-liquor : both the joy of Soma and the joy of Suri 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 drinks S with (V^f. 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^; — •and Sarasvatt distilled for the sake of Indra's strength,' — for Sarasyatl 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 Surd-liquor they offer (from) on the southern fire *, and thereby keep him (the Sacri- ficer) from evil *. 4. He (the Pratiprasthdtr/) offers (libations from the cups of Suri-liquor*), with (Vi^. S. XIX, 33), * What essence there is of thine, gathered from the plants,' for this Surd-liquor, indeed, is the essence ^ For particulars as to the persons who partake of the respective cups of milk and Surd-liquor, see XII, 8, 2, 22 seqq. ' 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 oflfering-fire proper, the (northern) Ahavaniya, where the oblations from the cups of milk are made. * These cups are of the same kind as those used for the draughts of Soma, being made of palira-wood, and resembling mortars in shape ; cf. part ii, p. 259, note i, towards the end. Digitized by Google XII KkNDA, 8 adhyAya, I brAhmajva, 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 Suri-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 ;' — *Sarasvatt, the Ai^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 (Vdf. S. XIX, 35), * What- ever is mingled herewith of the juicy Soma,' — he thereby secures for him the essence (juice) of the effused (extracted) and the infused ^ (Soma) ; — 'which Indra drank with eagerness,' — for Indra, indeed, drank it with eagerness; — 'that (essence) thereof (I drink) with propitious mind,' — for unpropitious, as it were, to a Br4hma«a is that drink, the Suril-liquor : having thus made it propitious, he takes it to himself; — * King Soma I drink,' — it is thus king Soma that comes to be drunk by him. 6. Here, now, other Adhvaryus hire some R^^nya or Vai^a with the view that he shall drink that (liquor) ; but let him not do this ; for, indeed, this Soma-drink falls to the share of the fathers and grandfathers of whoever drinks (the liquor *) on ' For the distinction between 'sata' and '&suta' (not ' asuta'), cf. XII, 8, 2, 12. • According to K4ty. St. XIX, 3, 15, some authorities, however. Digitized by Google 234 .yATAPATHA-BRAHMAJVA. this occasion. Having shifted three coals of the southern fire to outside the enclosing-stones \ he may there offer (of the liquor) with these (three) utterances (VS^. S. XIX, 36) :— 7. *To the SvadhA-loving Fathers be Sva- dha, adoration!' he thereby places the Fathers with the Svadha in the world of the Fathers. — * To the SvadhA-loving grandfathers be Svadh4, adoration ! ' he thereby places the grandfathers with the SvadhA in the world of the grandfathers. — * To the Svadh^-loving great-grandfathers be SvadhsL, adoration ! ' he thereby places the great- grandfathers with the Svadha in the world of the great-grandfathers. 8. Having fetched water, he pours it (into the cups) with, 'The Fathers have drunk:' he thereby bestows food on them; — *the Fathers have enjoyed themselves:' he thereby causes them to enjoy themselves; — *the Fathers have be- come satisfied:' he thereby satisfies them; — * may the Fathers cleanse themselves!' he thereby purifies all of them from the first downwards, for the Sautrdma^^l is a means of purification \ think the inhaling of the fumes of the liquor to be sufficient for this purpose. ^ The coals are to be placed on the south side of the southern fire, from north to south, and the libation from the Ajvina cup is made on the northernmost coal, that from the Sdrasvata cup on the central one, and that from the Aindra cup on the southern one. According to Kity. XIX, 3, 17, and Mahidhara on V^. S. XIX, 36, this is a fourth alternative of disposing of the liquor (in favour of the Fathers), the others being actual drinking, or smelling it, or hiring some one to drink it. ■ At XII, 7, 2, 13 a perforated pot (with a hundred holes) was mentioned as being used at this sacrifice. According to K&ty. St. Digitized by Google XII KANDA, 8 ADHYAyA, I BRAHMAiVA, I4. 235 9. By three implements of purification he puri- fies,— three in number are these worlds : by means of these worlds he thus purifies him. 10. With *p4vam4nt^ (verses)' they purify; for p4vam4n!s are a means of purification : by a means of purification they thus purify him. 11. With three (verses) they purify each time, — there are three vital airs, the in-breathing, the up- breathing, and the through-breathing : it is by means of these that they purify him. 12. With nine (verses) they purify, — there are nine vital airs : by means of the vital airs they purify him, and when purified they establish him again in the vital airs. 13. They purify by means of a (goat's hair and sheep's wool) strainer, — such a strainer doubtless is a form (symbol) of goats and sheep : by means of goats and sheep they thus purify him. 14. They purify by means of a tail-whisk, — such a tail-whisk doubtless is a form of kine and horses : with kine and horses they thus purify him. XIX, 3, 20, and Mahtdhara on Y§ig, S. XIX, 37, use is made of this pot at this juncture in much the same way as is described in V, 5, 4, 27 seqq.; viz. two poles are driven into the ground north and south of the southern fire, and a bamboo stick laid thereon : on a string fastened to this stick the pot, containing a tail-whisk (for straining) and a piece of gold, is then made to hang over the fire, and the remains of the Surd-liquor poured into it ; and whilst it trickles through into the fire, the priest makes the Sacrificer pro- nounce the verses V^. S. XIX, 37-44, 52-60, addressed to the different kmds of departed ancestors. * That is, verses recited at the Soma-sacrifice whilst the Soma- juice is clarifying ; the term being usually confined to the verses of hymns of the ninth maWala of the J^tkssLmhii&f whence indeed most of the verses used on this occasion (V^. S. XIX, 37-44) are taken. Digitized by Google 236 ^ATAPATHA-BRAHMAiVA. 15. They purify by means of gold, — that (metal), to wit, gold, doubtless is a form of the gods : by means of a form of the gods they thus purify him, 16. They purify him by means of Suri-liquor, for the SurA is purified : they thus purify him by that which is purified ; and even as the liquor, whilst being purified, is cleared of impure matter^, so is that Sacrificer thereby freed from all evil who, knowing this, performs the SautrAmawf, or who even knows this. 17. Here, now, they ask, * Is the Sautrima/d to be performed, or is it not to be performed, seeing that (in any case) they continuously repel from him all evil ?' As to this Revottaras Sthapati PS./ava K&kra, once said, ' Even after making the sur- render, one ought certainly to perform the sacrifice ; for the Sacrificer is the body of the sacrifice, and the officiating priests are its limbs; and wherever the body is pure there the limbs also are pure ; both of them, indeed, purify him, and both of them repel the evil from him : therefore even after making the surrender (of one's own self) one ought certainly to sacrifice/ 18. But, indeed, those who perform at the southern fire, go down to the world of the Fathers. He offers an oblation of ghee : ghee being (material of) sacrifice, it is by sacrifice that they establish themselves in the sacrifice. 19. He (the Sacrificer) offers, with (Vif. S. XIX, 45), 'The Fathers who, one in form and one in mind, live in Yama's realm, — may their world, ^ The term 'balkasa' (apparently connected with 'valkala') would seem to mean vegetable matter, esp. chaff or husks. The comm. explains it by * kidisa ' (? kilbisha or kiknasa). Digitized by Google XII kXnda, 8 adhyAya, i brahmaya, 21. 237 the Svadh4, adoration, and sacrifice prosper among the gods!' he thereby commits the Fathers to Yama, and he also conquers the world of the Fathers. Having, all of them, invested themselves sacrificially \ they betake themselves to the northern fire, for the northern fire* is this (terrestrial) world': they thus establish themselves in this world. He offers an oblation of ghee : ghee being sacrifice, it is from out of the sacrifice that they establish them- selves in the sacrifice. 20. He (the Sacrificer) offers, with (V4^. S. XIX, 46), 'Mine own (people) who are one in form and one in mind, living among the living, — may their fortune prosper with me, in this world, for a hundred years!' he thereby secures the good fortune of his own people, and he also confers long life on them. Whilst they hold on to each other, he (the Adhvaryu) offers milk, for milk is vital air and food : in the vital air, in food, they thus finally establish themselves. 21. He offers, with (V^. S. XIX, 47), 'Two paths for mortals have I heard of, (that of the Fathers and that of the gods*),' — 'two paths ' That is, by shifting their Br&hmaiiical cord so as to hang across the breast from the left shoulder to the right hip. * That is, the fire on the uttara-vedi of the northern of the two special Vedis, see p. 225, note. ' They are supposed to return to the earth from the world of the Fathers below. ^ Not onlj is the second pdda of the verse omitted here (as also in MS. I. O. 311), but the construction of the first half of the verse is also rather peculiar, the most natural rendering being, ' Two paths of the Fathers have I heard of, (those) of the gods and of men.' The same verse occurs i^zks. X, 88, 15 (with the reading *dve sruii' instead of 'dve sri'tl'), where Grassmann translates,—^ Digitized by Google 238 5atapatha-brAhmajva. indeed there are/ they say, ' those of the gods and of the Fathers,' — 'thereon all that liveth here passeth,' for thereon, indeed, everything living here passes; — *what there is between the father and the mother,' — the father, doubtless, is yonder (sky), and the mother is this (earth): by means of these two he leads the Fathers to the world of heaven. He (the Sacrificer) alone drinks what is left from the offering ^ : to himself alone he thus takes pros- perity, for milk is prosperity. 22. He drinks it, with (V^. S, XIX, 48), 'May this oblation be productive for me,' — for pro- ductive indeed it is, whether it be milk or Soma ; — 'possessed often heroes,' — the ten heroes, doubt- less, are the vital airs : vital airs he thus takes to himself; — 'possessed, of all the troops,' — all the troops, doubtless, are the limbs : it is limbs he thus takes to himself; — 'for well-being: breath- winning,' — the breath of life he thus wins ; — ' race- winning,' — a race (offspring) he thus wins; — 'cattle- winning,' — cattle he thus wins; — 'place-winning,' — for it is for a place (in heaven) that he sacrifices : it is that he gains; — 'safety-winning,' — the (place of) safety, doubtless, is the heavenly world : in the heavenly world he thus finally establishes himself; — 'May Agni raise for me abundant offspring, * Two paths there are, so the Fathers have told me, passable for gods and men ; ' whilst Ludwig takes it in the way just referred to. The above interpretation is that of Mahtdhara, who refers to iSat- Br. I, 9, 2, 3 ; whilst S&ya/ia (on Xtks.) seems to take the two paths to be that of the Fathers and gods, and that of men {piirff^m devdn&m ^otdpi marty^nd/;; kz dve srutt dvau morgan) ; though he afterwards calls them * devay&na ' and * pitr/y&«a/ * That is to say, the milk which remains in the pot (ukh&), from which the milk used for the oblation was taken. Digitized by Google XII KkNDA, 8 ADHYAyA, 2 BRAHMA^A, 3. 239 and bestow ye upon us food, milk, and seed!' it is to those (priests) who offer for him that he thus says, * Bestow ye all this upon me ! ' By means of gold they cleanse themselves^; for gold is immortal life : in immortal life they thus finally establish themselves. Second BrAhmajva. 1. Pra^pati created the (Soma-)sacrifice. He took it and performed it. When he had performed it, he felt like one emptied out. He saw this sacri- ficial performance, the Sautrima^l, and performed it, and then he was again replenished ; and, indeed, he who performs the Soma-sacrifice is, as it were, emptied out, for his wealth, his prosperity is, as it were, taken from him. 2. Having performed a Soma-sacrifice one ought to perform the Sautrfima«l : as a cow that has been milked would replenish again, even so, indeed, does he replenish himself, — he replenishes himself by offspring and cattle ; and, verily, he who, knowing this, performs the SautrAma^!, or he who (even) knows this, establishes himself in this world, and wins the heavenly world. 3. As to this Suplan SSr^^aya asked Pratt- dar^a AibhAvata^ 'Seeing that neither does one ^ Kdty. Sr. XIX, 3, 27, 'Over the ^tvdla (pit) they cleanse themselves, with their wives, putting gold between;' that is to say, v^hilst the water is poured on their hands a piece of gold is held between, over which the water flows. * Cf. II, 4, 4, 3-4, where the latter is called Pratldarja 5'vaikna (king of the 5vikna), whilst the foraier, after studying with him, is said to have been called Sahadeva SSr^^ya. Digitized by Google 240 ^ATAPATHA-BRAHMAi^A. become initiated, nor are Soma-shoots^ thrown down (to be pressed), how then does the Sautrima^l become a Soma-sacrifice ? ' 4. He replied, 'The observance of the fast, assuredly, is the head of the sacrifice, and the initiation its body. And the truth, doubtless, is of the form of the fast-observance, and faith of that of the initiation. And mind is of the form of the Sacrificer, and speech of that of the sacrifice/ 5. Thus, when he enters upon the fast-observance, he thereby restores the head to the body of the sacrifice, and he puts truth into faith, and the Sacri- ficer into the sacrifice. 6. Therefore at this sacrifice (the Sautr&ma«l) the fast-observance* is the initiation. Now, the fast- observance is a male, and the initiation a female ; and the truth is a male, and faith a female ; and the mind is a male, and speech a female ; and the Sacrificer is the male to his wife, whence wherever there is a husband there is a wife: and at the very outset of the sacrifice he thus sets up couples with a view to production. 7. * And, indeed, those (materials) are the Soma- shoots at this sacrifice,' they say, ' to wit, the malted rice, the malted barley, and the fried rice.' 8. The malted rice \ indeed, is of the form of the ^ The 'SomSwjava iva' would seem to have here the force of * Soma-shoots proper,' only substitutes (milk and liquor) being used instead. • That is to say, the observance of the fast — ^by which the Sacri- ficer during the four days of the performance of the Sautr&manf, lives solely on the remains of the Agnihotra — takes the place of the ordinary initiation of the Soma-sacrifice, there being no DlkshS at the Sautrdma^. • The malted rice, malted barley, and fried rice, referred to in Digitized by Google XII kAjvda, 8 adhyAya, 2 brAhmajva, 11. 241 moming-pressing, for the morning-pressing is this (terrestrial) world, and the latter relates to the A^ns, and Arvina milk he pours (into the Surd- liquor) the first night: he thus provides him (the Sacrificer *) with the morning-pressing — ^with its own world, with its own deity, with its own form \ 9. And the malted barley is of the form of the midday-pressing, for the midday-pressing is the air, and the latter relates to Sarasvatt », and the S&ra- svata milk he pours (into the Surd) the second night: he thus provides him with the midday- pressing — ^widi its own world, with its own deity, with its own form. 10. And the fried rice is of the form of the evening-pressing, for the evening-pressing is the sky, and the latter relates to Indra, and Aindra milk he pours (into the Suri) the third night : he thus pro- vides him with the evening-pressing — with its own world, with its own deity, with its own form. 11. The milk of one (cow) he pours (into the Surd) the first night, the milk of two the second this and the next two paragraphs, refer to the remnants of these materials, not used at first in the preparation of the Suri, and amounting to one-third of the original quantity of each; these being added successively during the three nights during which the Surd has to mature; of. p. 223, note 2. ^ Or, he renders him, the Sacrificer (or, perhaps, it, the sacrifice), successful by means of the moming-pressing. * The literal translation would seem to be, — he thus provides him with the respective (sva) world, with the respective deity, and with the respective form, — (hence) with the morning-pressing. It may be remarked, however, that the deities here connected with the three services (the Ajvins, Sarasvatf, and Indra) are not those elsewhere associated with them (Vasus, Rudras, and Adityas, IV, 3, 5, I ; or Agni, Indra, VLrve DevsLi, XI, 5, 9, 7). ' Viz. inasmuch as it is full of moisture (saras). [44] R Digitized by Google 242 .yATAPATHA-BRAHMAJVA. night, and the milk of three the third night : he thus provides him with the pressings, in accordance with their forms, and in accordance with their deities. 12. With (V^. S. XIX, 2), * Hereof pour ye to the juice,' he pours in (the milk) for the sake of (conformity with) the Soma-pressing ; — '(to) the Soma who is the supreme offering,' — for this, to wit. Soma, is indeed the supreme offering (-material) : he thus makes it ^ to be the supreme offering; — 'the manly one who hath rushed into the waters,' for both with water and between it is he (Soma) indeed pressed out; — 'I have pressed out Soma by stones,' for by means of stones Soma is indeed pressed out; it is thus by means of stones he presses it out for the sake of (conformity with) the Soma-pressing. 1 3. As to this they say, * That Sautrdma^f , surely, is of the form of both effused (extracted) and infused* (Soma); — to wit, that essence of both water and plants, the milk, is of the form of the effused (Soma) ; and that essence of food, the liquor, is of the form of infused (Soma) : by both (kinds of) pressings he thus expresses it, by both pressings he secures it. 14. As to this they say, * Seeing that the Soma- juice is pressed out by stones, how as to the Sautri- ma»i ?' Let him reply, *By the directions ^ and the * The * enam ' must refer to the Surd-liquor, treated as identical with Soma. ^ I do not quite understand the distinction between ' suta ' and 'dsuta'; cf. XII, 8, i, 5; unless the former be the pure Soma- juice, and the latter that mixed with other ingredients. • The ' praisha ' are the directions by which the Maitrdvaruiia calls on the Hotn to recite the offering-formulas (cf. part ii, p. 183, note 2). For the fore-offerings of the three victims, these directions are given, VS^. S. XXI, 29-40. They all commence with *HotS Digitized by Google XII KANDA, 8 ADHYAYA, 2 BRAhmAATA, 17. 243 Aprl- verses ; ' for the directions (praisha) are in the Br/hat! (metre), and the pressing-stones are of bSrhata nature : by means of stones the Soma- juice is indeed pressed out, and by means of stones he now presses it out for the sake of (conformity with) the Soma-pressing. 1 5. All (the praishas) contain (the word) * payas ' (milk), for in the form of milk Soma is (here) pressed ^ ; they all contain (the word) * Soma,' for the sake of (conformity with) the Soma-pressing ; they all contain (the word) 'parisrut* (spirituous liquor), for in the form of spirituous liquor Soma is (here) pressed ; they all contain (the word) ' ghrtts, ' ^hee), for this — to wit, ghee — doubtless is mani- festly a form of the sacrifice: he thus makes it to be manifestly a form of the sacrifice; they all contain (the word) *madhu' (honey), for this — to wit, honey — is manifestly a form of Soma : he thus makes it to be manifestly a form of Soma. 16. They all refer to the AmnsS for the sake of healing-power*; they all refer to Sarasvatt, for the obtainment of food; they all refer to Indra, for the obtainment of energy, or vital power. 17. And, again, as to why they all refer to the A^ns, all of them to Sarasvatl, and all of them to Indra, — ^these, indeed, were the deities who first yakshat ' (may the Hotn worship I), and end with * paya^ somaA parisrutd ghntajn madhu vyantv S^yasya hotar yBg2i' (milk, Soma, with parisnit-liquor, ghee, honey, — may they partake of the butter, Hotn" worship !). ' ? Literally, * by (way of) milk \ — or, perhaps, * by the admixture of milk — Soma is (here, as it were) produced.* • In all the directions referred to, the three deities are named. • The two Afvins are the physicians of the gods. Cf. IV, 1,5, 8 seqq. ; XII, 7, 2, 3. R 2 Digitized by Google 244 ^atapatha-brAhmajva. prepared this sacrifice (the Sautrima/zt) : with the help of these deities he thus prepares it; and, besides, he also provides these deities with a share. 18. The invitatory and offering formulas are made continuous ^, and relate to the same deities, — for the sake of continuity and uninterruptedness of the race (offspring). All of them relate to the Ai-vins, all of them to Sarasvatf, and all of them to Indra : the significance of this is the same as before. 19. The Aprl-formulas^ are anush/ubh verses ; for the Anush/ubh is speech, and with speech Soma is pressed : he thus presses it with speech, for the sake of (conformity with) the Soma-sacrifice. All of them relate to the A^vins, all of them to Sara- svatl, and all of them to Indra : the significance of this is the same as before. 20. The anupraishas * (after-directions) are in the ^ This refers to the puro«nuvakyis and y^yas of the oblations of omentum (vap^) of the three victims. For these formulas the three verses, Vi^. S. XX, 67-69, are used in such a way that verse i forms the anuvdkyd, and verse 2 the y^S, of the Ajvins' oblation ; verse 2 the anuvdkysl, and verse 3 the y^gy^, of Sara- svatf s oblation ; and verse 3 the anuvdkyi, and verse i the y^> i, of Indra's oblation. In each of the three verses all the three deities are mentioned. — In exactly the same way the three verses, XX, 70-72, are used as the anuvdky^s and yigy§is of the three pajupuro 18; VI, 6, i, 21 ; and p. 294, note i. Digitized by Google 294 ^ATAPATHA-BRAIIMAA^A. Ninth BRAHMAiVA. 1. [Vfif. S. XXII, 22^], 'In the priestly office (brahman) may the Br&hma«a be born, en- dowed with spiritual lustre (brahmavariasa):' on the Brdhmawa he thereby bestows spiritual lustre, whence of old the Brfihma^a was born as one en- dowed with spiritual lustre ^ 2. *In the royal order may the Rd/anya be born, heroic, skilled in archery, sure of his mark, and a mighty car-fighter:' on the R&- ^anya he thereby bestows the grandeur of heroism ', whence of old the RS^^nya 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 bom 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 ukhi, or fire-pan. See p. 290, note i. • * Whence formerly a BrShma«a was at once bom as Brahma- var^sin (whilst now he must study),' Delbrtlck, Altindische Syntax, p. 287. Perhaps, however, *purd' 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 ' ^uryam mahim&nam ' here (and '^itram mahimdnam ' 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. Digitized by Google XIII KANDA, 2 ADHYAyA, I BRAHMAiVA, I, 295 he thereby bestows beautiful form, whence the beautiful maiden is apt to become dear (to men). 7. 'The victorious warrior:' on the RS^nya he thereby bestows the grandeur of victoriousness *, whence of old the RS^nya 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 (A,rvamedha) sacrifice. 10. *May Par/anya rain for us whensoever we list!' — where they perform this sacrifice, there Par^nya, 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 (Arvamedha) sacrifice, security of possession becomes assured to the people. Second AbhyAya. First BrAhmajva. The First Soma-day (Agnishttoma)*. I. PrafSpati assigned the sacrifices to the gods; the A^amedha he kept for himself. The gods ^ See note 3, p. 294. * There are three Sutyds, or Soma-days, at the Ajvamedha — viz. an Agnish/oma, an Ukthya, and an Atir&tra — ihe most im- Digitized by Google 296 ^ATAPATHA-BRAHMAieA. said to him, * Surely, this — to wit, the Awamedha — 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 g^tifies. 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 Sacrificer). 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 * : 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 Nakshatras * (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 XllI, 3, I, 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 Brdhma^ia, 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. * Viz., according to the commentary, because of the (particles of) groats being connected with each other. * The commentary does not explain this comparison. It would seem to suit better the parched grain. * Viz. on account of the capability (samarthatvit) of the (raw) grains; but whether this is meant to refer to their power of germinating and growing is not explained Digitized by Google XIII kAjvDA, 2 ADHyAyA, I BRAHMAiVA, 6. 297 he thus gratifies. He offers whilst mentioning names, with (Vi^. XXII, 23-33), * To the in- (and out-) breathing hail! to the off-breathing haiPl' . • . he thus gratifies them by mentioning their names. [V4f. 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' 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 ^ These eleven anuv&kas consist of altogether 149 such short dedicatory formulas — addressed to the vital airs, the regions, the waters, wind, fire, &c. — each ending with 'svdhS (hail)/ These are followed, in anuvdka 34, by formulas addressed to the cardinal numbers from i to loi ; succeeded by two formulas addressed to the dawn and to heaven respectively, — all of these again ending with 'svihS/ The Annahomas themselves, offered by the Adhvaryu's assistant, the Pratiprasthfttn, 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 loi) — are apparently supposed amply to suflBce 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. ' That is, in offering with the formulas addressed to the cardinal numbers. ' That is to say, without repeating any formula, or commencing again from the beginning, when the whole series is exhausted. Digitized by Google 298 5ATAPATHA-BRAHMAJVA. awayS 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 BrAhmajva. The Second Soma-day (Ukthya). 1. Verily, this — to wit, the A5vamedha — is the king of sacrifices. But, indeed, the A,rvamedha 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 hold' of the sacrifice at the sacrifice. 2. * A horse, a hornless he-goat, and a Gomrzga * ' ^ That is, without stopping. * There is no *iti' here; and the quotation, therefore, may perhaps extend to the end of the paragraph. ' Arabhate prdpnoti, comm. ; it might also be rendered by ' he enters upon the sacrifice.' ^ This (and the identical passage XIII, 5, i, 13) looks like a quotation, as if quoted from V^. S. XXIV, i ; where are Digitized by Google XIII kXnDA, 2 ADHYAYA, 2 BRAhMAJVA, 3, 299 these they bind to the central stake : thereby, in- deed, he (the priest) sharpens the front of his (the Sacrificers) army^ whence the front of the kings 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 kings hall-fire is sure to be (efficient) \ 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, i) ; if, indeed, it does not simply refer to * gomr/ga/ i.e. 'the animal called Gomrrga' (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 Brdhma^as, their slaughter only takes place at the usual tune at every Soma-sacrifice, viz. after the Sarpawam (XIII, 2, 3, i seqq.), the chanting of the BahishpavamSna Stotra, and the drawing of the Ajvina-graha. On the present occasion these ceremonies are preceded by the drawing of the Mahiman cups of Soma (see XIII, 2, II, I 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, i seqq. ^ Harisvimin takes this to mean that he makes the (sacrificial) horse, i. e. the king, alone the head of the army, — r^^bhiitam apy ajva/n senimukham eka/n karotfty artha^. * According to the comments on V^. S. XXIV, i, and Kity. 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-caUed ' paryahgyS^ (circumcorporal),' or victims surrounding the (horse's) body, would then be tied. * The commentator explains 'bh&vuka' by 's&dhur bhavati;' and he adds that this is important inasmuch as numerous magic rites, such as rites for insuring success and averting evil (j&ntika- paush/ika), and incantations (dbhiHrika) are performed thereon. It is the name here assigned to this, the Avasathya, fire, viz. ' p{ir- vigni ' or, original fire — with its secondary meaning * front-fire ' — which is seized upon by the author for symbolically identifying it with the victim ^sistened in front (or to the front) of the horse. Digitized by Google 300 5atapatha-brAhmana. / ■ ■ — ■ ■■ ■ 4. An ewe, for Sarasvatl, 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 K 6. A dark-grey (he-goat) for Soma and POshan at the (horse's) navel : a foothold he makes this one; for Pfishan is this (earth): it is thereon he establishes himself. 7. A white one and a black one, for Sflrya 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/r?, 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 VSyu, 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«u ; for Vishwu is the sacrifice : it is in the sacrifice he (the Sacrificer) thus finally establishes himself ID. These, then, are the fifteen 'paryangya' (body-encircling) * animals, — for fifteenfold is the * Mahldhara takes ' adhor^ma ' to mean * white-coloured on the lower part of the body.' * The word * bdhu ' means both * arm ' and * front leg.' ' That is, a mountain, a palace, high ground, &c., comm. ('vdyur hi skandhasyoit^^rita ity abhipriyaA'). * Here the encircled horse itself, and the other two victims Digitized by Google XIII kAjvDA, 2 ADHYAYA, 2 BRAhMAJVA, 1 3. 3OI thunderbolt, and the thunderbolt means manly vigour: with that thunderbolt, manly vigour, the Sacrificer now repels evil from in front ^ (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 sides* (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^pati, and does not here gain everything. 13. Let him rather bind seventeen animals to the central stake*; for seventeenfold is Pra^pati, and the A,fvamedha is Pra^pati, — thus for the lied directly to the central stake, are improperly included in the term 'paryangya.' ' Viz. inasmuch as the sacrificial stake to which the horse is tied (and hence the victims fastened thereto) is the so-called 'agnishMa' stake, or the one standing opposite to (directly in front of) the Ahavaniya fire. * 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 *ek4darint' (cf. III, 7, a, i seqq.) there would be five stakes on each side of the central one, at the A^vamedha there are to be twenty-one stakes, or ten on either side of the central stake. See XIII, 4, 4, 5 seqq. • These seventeen victims do not include the twelve paryangyas 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 V^. 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, Digitized by Google 302 5'ATAPATHA-BRA HMAJ\rA. obtainment of the A^vamedha. And sixteen (victims he binds) to each of the other (stakes), for of sixteen parts (kald) consists all this * (universe) ; all this (universe) he thus gains. 14. * How is he to appease* these?' they ask. 'Let him appease them with the BArhaduktha verses ^, *' Enkindled, anointing the lap of the faith- ful (f.) . . .;" for Br2haduktha,the son of Vfimadeva, or Ajva, son of Samudra, saw these very (verses) to be the dprl-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 6^4madagna verses; for G^amadagni is Pra^pati, and so is the Ai^vamedha: he thus supplies it with its own deity ; — let him therefore appease (the victims) with the 6^4madagna verses *. 15. Now some make the invitatory-formulas and the offering-formulas (to be pronounced) separately for the ' paryangyas/ saying, ' For these we find (formulas) — for the others, on account of not finding any, we do not use them*.' Let him not do so; ^ 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. * Or, ' what Apris (appeasing verses) is he to pronounce over them?' These verses are pronounced as the offering-formulas (y^yd) at the fore-offerings of the animal sacrifice. Sec part ii, p. 185, note I. » Viz. VS^. S. XXIX, i-ii. * Viz. V^g, S. XXIX, 25-36, beginning, * Enkindled in the house of man this day, a god, thou worshippest the gods, O (rdtavedas.' " The commentator takes this to mean that, inasmuch as these paryahg}'as — ^here improperly including the horse itself and the two other victims of Pra^paii at the central stake — are assigned to commonly invoked deities, formulas relating to these would easily Digitized by Google XIII KAJVDA, 2 ADHYAyA, 2 BRAHMAi\rA, 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 Sacrificer of his vital power. Therefore the horse alone belongs to Pra^^patiS 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 Sacrificer with vital power. 16. The slaughtering-knife of the horse is made of gold, those of the * paryangyas ' of copper, and those of the others of iron ; for gold is (shining) light, and the A^vamedha 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 Sacrificer 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. 17. 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 Giyatrf, V&^. S. XXIV, ai), are such as to make it difficult to find suitable formulas for them: — eteshdm ^s\i^^I^m prs^patyddiki y^&nuvdkyis \&h kim id na pnlhak kurma^; itareshdm rohitidinlbyf na vind&maA, tryavayo giyatrySdayo devatis taddevatylr kz durlabhd laksha^opetft yS^y&nuvikyd ity abhi* prdyaA. * The invitatory-formula and offering-formula are, however, pronounced once for the 'paryangyas' (including the horse) in common, whilst a second pair of formulas are used for the other victims in common. Digitized by Google 304 5ATAPATHA-BRAHMAiVA. the nobility: he thus combines the nobility with the nobility. 18. And as to why there are copper (knives) for the * paryangyas/ — 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. On a rattan mat (lying) north (of the Ahavanlya) 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^, and the rattan springs from the water: he thus causes it to be possessed of its own (maternal) womb. Third Brahmajva. I. Now, the gods did not know the Pavamdna * at the A^vamedha to be the heavenly world, but the horse knew it. When, at the A^vamedha, ^SeeVI, 1,1, II (V, 1,4,5). * Pavamina 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 Pavamina-stotra. Whether by the term * Pavamdna ' 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 Digitized by Google XIII KAiVDA, 2 ADHYAyA, 3 BRAHMAiVA, 2. 3O5 they glide along ^ with the horse for the Pavam&na (-stotra), It is for getting 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 Udg&trt to chant the Udgitha*, 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 Udg4tr/, he chooses doubtful. The commentator, it would seem, accounts for this identification of the PavamSna-stotra with heaven by the fact that the second day of the Arvamedha is an ekavixnxa day (see XIII, 3, 3, 3 ; TSii^ya-Br. XXI, 4, i), i.e. one on which all the stotras are performed in the twenty-one-versed hymn-form ; and that the Sun is commonly called * ekavi/wa,' the twenty-first, or twenty-one-fold. The particular chant intended is that of the morning pressing, viz. the feahishpavam&na, or outside-Pavamdna-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 Ahfna-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 Axvamedha, which requires the morning Pavamdna, on all three days, to be performed in its usual place on the north-eastern part of Vedi, south of the JTitvala. ^ For the noiseless way of sliding or creeping from the Sadas, and returning thither, and approaching the different Dhisbiyas, or fire-hearths, see part ii, p. 299, note 2. As has already been stated, it is only after the chanting of the Bahishpavamina that the victims are driven up to the offering place. * It is from this, the principal part of the Sdman, or chanted verse (cf. part ii, p. 310, note), that the Udg&tr/' 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 Bahishpavamdna was identified [44] X Digitized by Google 3o6 ^satapatha-brAhmajva. the horse for (performing) the Udgltha, 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 *Hin^/ and thereby makes the Sdman itself to be * hin ' : this is the Udgltha. 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 explained *. Fourth BRAHMAivrA. 1. Pra^pati 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 ^ the village* ^ On the mystic significance of this ejaculation (here compared with the neighing of the horse) in the sacrifice, and especially in the SSman, see I, 4, i, i seqq.; II, 2, 4, 12. ' XII, 7, 2, 13. • 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 atr&dhvasthft lakshyante ; ksheme sati manushy^^ sarvin de^n sam^reyur ity abhipr&ya^. Digitized by Google XIII KkNDA, 2 ADHYAyA, 4 BRAhMAJVA, 3. 307 boundaries of two villages would be contiguous \ and no ogres ^ man-tigers, thieves, murderers, and robbers would come to be in the forests. By (so doing) with wild (beasts) the roads would run asunder ^ the village-boundaries of two villages would be far asunder*; 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, they 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 ^ : thus, indeed, it is ^ Harisvdmin takes * samantikam ' in the sense of ' near ' and construes it with * grdmayo^ ' (as he does * vidAram * in the next paragraph)— * the two village-boundaries would be near (far from) the two villages;' but see I, 4, i, 22, where samantikam (and IX, 3, 1, 1 1, where 'samantikataram ') is likewise used without a comple- ment ; as is * vidflram' in I, 4, i, 23. " Harisvdmin takes 'nkshikd* to mean 'a bear,' — riksAA eva rikshikiA. * Hardly, as the commentary takes it, *they would become blocked up,' and people would have to stay in their own country : — adhvina^ piirvadej&dayo vikrameyur viruddha/w kr&mayeyuA (!), svadejaeva manushy^ sam^areyur na de^intarespy antaril&nim . , bhinnatv&d akshematva^ kai vidAra/n grimayor grdm&ntau syitdm. * Viz. because, for want of security and peace, the villages would be few and far between, — aksheme hi sati pravirald grimi bhavanti, comm. * On the * paryagnikara/iam ' 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 Digitized by Google 308 ^ATAPATHA-BRAHMAJ^A. • 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*, 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. I, Pra^pati poured forth the life-sap of the horse (aiva-medha) ; when poured forth it went from him. Having become fivefold ^, it entered the year, and they (the five parts) became those half-months*. He followed it up by means of the fifteenfold (sets of victims*), 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 ^ 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, howeveri seems somehow to connect ' vy avasyata^ ' with the root * vas ' : — ksheme hi sati pitdputriv atra vi pri'thag vasataA ; aksheme tu sambaddhdv apy etiv 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, i, 2, where, however, this contingency is con- nected with the completion of the sacrifice, not, as here, with tame, but with wild beasts. • Or the Pahkti metre, consisting of five octosyllabic pidas. ' Viz. as consisting of thrice five days. •* See above, XIII, 2, a, 11. Digitized by Google XIII KkNDAy 2 ADHYAyA, 5 BRAhMANA, 2. 309 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 ^' The Seasonal sacrifices, doubtless, are manifestly the year; and when he seizes the Seasonal victims ^ 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 ^ (stakes) is deprived of his offspring (or * On this point, cp. II, 6, 3, i. — '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.' * The -^dturmdsyas 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, i, 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 * A!liiurmisya ' 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, Savitr/', Sarasvatf, PCishan, and special ones, see II, 5, I, 8-17 ; 5, 2, 7-16; 5, 3, 2-4; 5, 4, 2-10; 6, I, 4-6 ; 6, ' 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 Digitized by Google 310 5'ATAPATH A-BrAhM AiVA. 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 catde; 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^pati created the VirSj^; 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), are to constitute the regular * savaniy^ pajavaA ' of the pressing-days of the Ajvamedha ; and in XIII, 5, i, 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 Kity&yana, 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 Br&hma;ia (XIII, 6> 3> 11) actually recommends the immolation of twenty- four bovine victims as * savantyd^ parava^.' 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 'ekida^ni ' (see III, 9, i, 6- 21 ; and V^. S. XXIX, 58), whilst the second set (of the second day, at all events) has different deities (Va^. S. XXIX, 60). On the central day these victims are added to the sets of fifteen victims bound there 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 first victim of each set — that is the one devoted to Agni — is bound to the central stake, whilst of the remaining twenty victims one is assigned to each stake. ^ Viz. inasmuch as the stakes stand right in front (to the east) of the sacrificial fire and ground, and the Sacrificer would thus miss the way to heaven if he were not to pass through the * ekadajin!.' * The Vir^ metre consists of (three) decasyllabic pidas. Digitized by Google XIII kXnDA, 2 ADHYAyA, 6 BRAHMAiVA, I. 3II (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 Sacrificer thereby takes possession of the Viri^. 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 ^ 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 BRAHMAiVA. I. [He puts the horse to the chariot ^ with V4^. S. XXni, 5], 'They harness the ruddy bay, * 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^. S. XXIV, 30-40) these amount to 1 1 r 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. ' Along with the sacrificial horse three other horses are put to the chariot, with the formula W&g. S. XXIII, 6. Previously to this, however, the Hotri recites eleven verses in praise of the horse (cf. XIII, 5, 1, 16). Both the horses and the chariot are decorated Digitized by Google 312 iSATAPATHA-BRAHMAJVA. 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 Vfi^. 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,yvamedha. 4. With (V&g-. S. XXIII, 8), 'May the Vasus anoint thee with the Giyatra metre!' the queen consort anoints (the forepart of the unharnessed horse); — ghee is fiery mettle, and the G&yatrl 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, y, ' 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. Digitized by Google XIII KANDA, 2 ADHYAyA, 6 BRAhMAJVA, 8. 313 mettle and energy he thus bestows together on him. 6. With, * May the Adityas anoint thee with the G^Sgata metre!* a discarded wife^ (of the king) anoints (the hindpart) ;— ghee is fiery mettle, and the G^agatl is cattle : both fiery mettle and cattle he thus bestows together on him. 7. It is the wives ^ 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 part*; 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^pati, *BQ^! bhuva^ft! svar (earth, air. ' That is, a former favourite, but now neglected ; or, according to others, one who has borne no son. * The fourth and lowest wife of the King the Palagalt (cf. XIII, 4, 1,8; 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 apparendy taking one of these parts. Digitized by Google 314 ^ATAPATHA-BRAHMAiVA. heaven)!' for the horse is sacred to Prai^pati: with its own deity he thus supplies it With, * Parched grain, or parched groats ? — in grain- food and in food from the cow' — ^he takes down the remaining food ^ (from the cart) for the horse : he thereby makes the (king's) people eaters of food , (prosperous); — * eat ye, gods, this food! eat thou, Fra^Apati, this food!' he thereby supplies the people with food. 9. Verily, fiery spirit and spiritual lustre pass away from him who performs the Ai'vamedha. The Hot^* and the Brahman engage in a Brah- modya* (theological discussion); for the Hotri relates to Agni, and the Brahman (priest) to Brzhaspati, B/^ehaspati being the Brahman (n.) : fiery spirit^ and spiritual lustre he thus bestows together on him. With the (central) sacrificial stake between them, they discourse together; for the stake is the Sacrificer*: he thus encompasses the Sacrificer on both sides with fiery spirit and spiritual lustre. ID. [The Brahman asks, VS^. S. XXIII, 9,] 'Who is it that walketh singly?' — it is yonder sun, doubtless, that walks singly *, and he is spiritual ^ Viz. the material left over after what was taken for the Anna- homas, XIII, 2, i, i seqq. ' For a similar discussion between the four priests, prior to the offering of the omenta, see XIII, 5, 2, 11 seq. * * Te^as * is pre-eminently the quality assigned to Agni. * It must be remembered that the sacrificial horse here repre- sented by the stake is identified with both Pn^dpad and the Sacrificer. * The actual replies to the questions in W^g. S. XXIII, 9 and 1 1, are contained in the corresponding verses ten and twelve ; being given here in an expository way, with certain variations and Digitized by Google XIII kAndA, 2 ADHYAYA, 6 BRAHMAiVA, 1 6. 315 lustre : spiritual lustre the two (priests) thus bestow on him. 11. *Who is it that is born again?' — it is the moon, doubtless, that is born again (and again) : vitality they thus bestow on him. 12. *What is the remedy for cold?' — the remedy for cold, doubtless, is Agni (fire): fiery spirit they thus bestow on him. 13. *And what is the great vessel?' — the great vessel, doubtless, is this (terrestrial) world : on this earth he thus establishes himself. 14. [The Hotrt asks the Brahman, VSf. S. XXIII, II,] 'What was the first conception?' — the first conception, doubtless, was the sky, rain : the sky, rain, he thus secures for himself. 15. *Who was the great bird^?' — the great bird, doubtless, was the horse : vital power he thus secures for himself. 16. *Who was the smooth one?' — the smooth one (pilippiU), doubtless, was beauty (^rl *) : beauty he thus secures for himself. occasional explanatory words (such as *vnsh/i,'rain,in paragraph 14). The answers to the first four questions are supposed to be given by the Hotri', and the last four by the Brahman. ^ This is the meaning assigned here to ' vayas ' by Mahidhara ; but the other meaning of * vayas,' viz. * youthful vigour, or age, (generally),' would seem to suit much better, or at least to be implied. And Harisvdmin accordingly takes it in the sense of 'vdrdhakam' (old age, or long life). Mahtdhara, moreover, identifies the horse with the horse-sacrifice, which, in the shape of a bird, carries the Sacrificer up to heaven. On this notion cp. part iv, introduction, pp. xxi-xxii. " Instead of * ^rt^,' the answer given to this question in V^. S. XXIIIy 12 was ' avi^ ' which would either mean * the gentle, kindly one,' or 'the sheep (f.),' but which Mahtdhara (in the former sense) Digitized by Google 3 1 6 ^ATAPATHA-BRAHMAiVA. 17. *Who was the tawny one?' — the two tawny ones, doubtless, are the day and the night ^ : in the day and night he thus establishes himself. Seventh BnAHMAiVA. 1. When the victims have been bound (to the stakes), the Adhvaryu takes the sprinkling-water in order to sprinkle the horse. Whilst the Sacrificer holds on to him. behind, he (in sprinkling the horse) runs rapidly through the formula used at the Soma- sacrifice^, and then commences the one for the Arvamedha, 2. [V^. S. XXIII, 13,] 'May VAyu favour thee with cooked kinds of foodV — Vjiyu (the wind) indeed cooks it*; — *the dark-necked one with he-goats,' — the dark-necked one, doubtless, takes as (an epithet of) the earth which he also takes * jri ' to mean in the above passage of the Br^hma«a ; whilst to the &7ra$ \ey6fievov * pilippili ' he assigns the meaning * slippery ' (^ikka;/a) as applying to the earth after rain {? deriving it from the root * lip/ to smear, anoint). Harisvimin, on the other hand, takes * pilippili ' to be an onomatopoetic word, in the sense of * (glossy), beautiful, shining ' : — riipdnukara«afabdo*ya;7j bahuriipsivili (? bahuri^pdnviti) uddyo- tavatt ; and he adds : — sr^mtmtrztu/i (? jrtr mantre lu) avii5 pippalok- tau (?) sd tu jrir eveti brdhma^fe vivr/ta»?, katham, iyzm vt avi^ pr/- thivf, s4 ksi srUy jrir v§i iyam iti va>bn3t. Cf. VI, i, 2, 33. * Here the original text in Va^. S. XXIII, 12, has simply * the pijangili was the night/ Mahidhara explains ' pi^hgila ' by * pija/«- gila,' * beauty-devouring,' inasmuch as the night swallows, or conceals, all beauty (or form). Neither this nor the other explanation (=pi^hga, ruddy-brown) suits the day ; but Harisvimin, who does not explain the name, remarks that the night here is taken to include the day. Cf. XIII, 5, 2, 18. « Viz.V^.S.VI,9; see III, 7. 4, 4-5. ' The author seems to take * pa^taii^ ' in the sense of * cooking.' * Viz. inasmuch as it causes the fire to blaze up, comm. Digitized by Google XIII KANDA, 2 ADHYAya, 7 BRAHMAiVA, 7. 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 (nyai), take root (roha ^). 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 spotless'* Brahman (m.), doubtless, is the moon: * 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 drmk 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 (i^amasa), is that this is one of the kinds of wood used in making those cups (cf. Kity. I, 3, 36 comm.), * 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. Digitized by Google 3i8 .^atapatha-brAhmajva. to the moon he thus commits it; — 'Reverence to Agni!' — to Agni he thus makes reverence. 8. [V4^. S. XXIII, 14,] 'Trimmed up is the car with the cord,' — with cord one indeed com- pletes the car\ whence a car, when enveloped (with cords*), 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 beautifult 10. 'Trimmed up in the waters was the water-born,' — the horse, indeed, has sprung from the womb of the waters ' : 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. [V&^. 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. [VS^. S. XXIII, 16*,] 'Thou shalt not die ^ In Indian vehicles the different parts are held together by cords. For a drawing see Sir H. M. Elliot, The Races of the N. W. Provinces of India, II, p. 342. The word for * cord ' and 'rein ' is the same in Sanskrit. ' Paryuta^=parivesh4to ra^^bhi^, comm. ; hardly 'hung all round (with ornaments)/ as the St. Petersb. Diet, takes it. » See V, I, 4,5; VI, I, I, II. ^ The first two p&das of this verse form the first half-verse of J?xg-veda S. I, 162, 21. Digitized by Google XIII kAjvjda, 2 adhyAya, 7 brAhmajva, 14. 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 Ssivitri shall lead thee,' — it is, indeed, Ssvitrz that leads him to the heavenly world. — Whilst whispering^ *I sprinkle thee, acceptable unto Pra^fipati,' he then holds (the sprinkling water) under (its mouth). 13- [V4f. 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. *V&yu was an animal; they sacrificed him, and he gained that world wherein V4yu (ruleth): that shall be thy world, that thou shalt gain, — drink thou this water ! ' — * As great as Viyu 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. * Cp. I, 4, 5, 1 2 : ' Hence whatever at the sacrifice is performed for Pra^pati, that is performed in a low voice (under the breath) ; for speech would not act as oblation-bearer for Pra^pati.' Pra^pati, as representing generation, is often spoken of as ' undefined ' or ' unexpressed (secret) ' ; and so is what is muttered in a low voice. Digitized by Google 320 DATAPATH A- BkAHMAiVA, 15. 'SArya was an animal; they sacrificed him, and he gained that world wherein Sflrya (ruleth) : that shall be thy world, that thou shalt gain, — drink thou this water!' — * As great as SOrya'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 BRAHMAiVA. I. 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,' this ^ is what they spread out for the horse * : * The * iti * seems superfluous ; Harisv&min explains it by * ctat trayam/ For a similar use of the particle, see XIII, 2, 2, i. ' 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 antardh&n^ydlam, adhivdso yad i^^Mdaniyilam, taii >hi vdsasa upari stara^fyam, tayor upari hiranya^n nidheyam, tasmims traye enam adhi upari sa/»^^apayanti ; — 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, i, 14 ; K4ty. VI, 5, 15- 16), but that the stalk is likewise put down on this occasion. Similarly the comm. on Kdtydyana, 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 underlayer is intended to prevent any part of the sacrificial material (havis)— the victim in this case — from being spilt. The Digitized by Google XIII kAnda, 2 adhyAya, 8 brAhmaj^a, 3. 321 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) oblations ^ with (Va^. S. XXIII, 18), '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 by him with this victim as a living one \ 3. With, 'Amb4! Ambik4! Ambalika»! 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. ' 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 beasts placed between the stakes are let loose) before the killing of the horse. See III, 8, i, 6-16. * For the symbolic import of this, see III, 8, 2, 4. ' These are just three variants used in addressing a mother (Mutter, Matterchen, Matterlein), or, indeed, as here, any woman (good lady! good woman!). Ace. to KSty. XX, 6, 12, this is the formula which the assistant priest (the Nesh/n', or, according to others, the Praiiprasthdiri, cf. K&ty. 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 1 Ye divine, pure waters, carry ye (the sacrifice) to the gods, well-prepared I may ye be well-prepared preparers!' (Ill, 8, 2, 2-3). The words *Amb4!' &c. are, according to Mahtdhara, addressed by the women to one another. The latter part of the formula as given in the V5^. Samh. (viz. ' the horse sleeps near Subhadriki, dwelling in K&mp!la') is apparently [44] v' Digitized by Google 3? 2 DATAPATH A-BrAhMAJVA, wives ^ : he thereby has called upon them (to come), and, indeed, also renders them sacrificially pure. 4. With (Vfi^. S. XXIII, 19), 'We call upon thee, the host-leader of (divine) hosts, O my true lord!' the wives walk round ^ (the horse), and thus make amends to it for that (slaughtering*): even thereby they (already) make amends to it ; but, rejected (Pas antiquated, or inauspicious) by the author of the Brdhmaxra. 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^pati. 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 kaj >kLna' (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) Subadhri living in Kdmpfla.' — Harisvimin'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 *ambi,' &c.): — lepsam (Flipsd/w) tavad esha patntvaktraka^ (Ppatntvaktrata^) prdpnoti, katham, ekaiki hi patni itar&s tisra Smantrya ^shd^ paiidevayamdn& dnlryate, he ambe he ambike he ambilike yQyam apu/iyd ntshpidotv asya (?) samipam, sa /^ pakshap^ii kutsito'^vako may! yushmdka/71 sasasti meva(I) subhadrikd/7i kamptlavdsinim ida (? iha) surOpdm na tu mSm kax^Ht tatra nayattti ; sasastity eva vartamdnasSmipye vartamdnavad {Vin. Ill, 3, 131) ity dsannasevane drash/avya^. — 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 BrShma;ia 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. * Viz. from their ordinary place near the G&rhapatya he leads them whilst holding jars of water in their hands. ' Apahnuvate vismaranty evismai etat pradakshi^idvartanena BAnigHapaxiSja unnayanti, comm« Digitized by Google XIII kXndA, 2 ADHY^YA, 8 BRAHMAi^TA, 5. 323 indeed, they also fan ^ 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 ^ — 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*; 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 Mahishl says*); — seed, doubtless, means offspring and cattle: offspring and cattle she thus secures for herself. [V^. 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 * Thus Harisv&min : — dhuvate dhfinane(na) upavSj^yanti, evam arvam rS^nam iva vya^'anair etat, — 'they shake Uiemselves,' St. Petersb. Diet. ; and, indeed, it is doubtless by the flutter of the gannents produced in walking round first one way and then another, that the fanning is supposed to be produced. * Viz. in sunwise fashion (pradakshinS), that is so as to keep the object circumambulated on one's right side. ' Viz. in the opposite, the ' apradakshi^iain ' 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 I' * Viz. another three times in the sunwise way. Having com- pleted their circumambulaiion, the king^a 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 I ' * Cf. Ill, 5, 2, I seqq. Y 2 Digitized by Google 324 SATAPATHA-BRAHMAiVA. speaks thus, — *May the vigorous male, the layer of seed, lay seed!' she says in order to secure union. Ninth BrAhmajva. 1. But, indeed, that glory, royal power, passes away from him who performs the A,rvamedha. 2. [The UdgAtre^ says concerning the kings favourite wife, Vi^. S. XXIII, 26,] 'Raise her upwards V — the Ayvamedha, doubtless, is that glor)', 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 may 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 Hotri' to the king's discarded wife, V^^, S. XXIII, 28, is omitted by the Brdhmana, 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. Kfity. XX, 6, 20- • Mahidhara takes the objective pronoun to refer to the V4viti, whilst Harisvamin, on the other hand, supplies some such word as ' sifMm: Digitized by Google XIII kAndA, 2 ADHYAyA, 9 BRAHMAiVA, 8. 325 possession : security of possession he procures for him. 6. [The Adhvaryu addresses one of the attendant maids, V4f. 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) rojral power, — * thrusts the "pasas" into the cleft, and the ''dhdraki" 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, V^. 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 peopled 8. [The chamberlain addresses the king's fourth wife, V^. 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 ^ 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 ! Digitized by Google 326 ^atapatha-BrAhmaj^ta. 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 .Sfldra woman is the Arya's mistress, he seeks not riches that he may thrive V — hence he does not anoint the son of a Vai^a 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, Vdf. S. XXIII, 32, jRtg-v. S. IV, 39, 6,] * The praises of Dadhikrd van 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 purify *, and the vital airs do not pass from them. Tenth BnAHMAivA. 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 ' (clans), and the A^vamedha is the royal power: they thus supply him with people and royal power combined. They are made of gold : the meaning of this has been explained. * Mahidhara interprets, — then he (her husband), the 5ftdra, does not wish for wealth, but is unhappy. • That is to say, they make amends for any breaches of decorum committed in the preceding coUoquy. ' Viz. because of the large number and the small size (insignific- ance) of the needles, or wires, (and the common people), comm. Digitized by Google XIII kUnda, 2 adhyAya, II brAhmajva, 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 Brahmaj^ta. 1. Pn^pati desired, 'Would that I were great, and more numerous ! ' He perceived those two Mahiman (greatness) cups of Soma at the A,yva- 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 great and more numerous. 2. He offers them on both sides (before and after) the omentum; — the A^amedha, 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 sv&hd-call (* hail ') in front, and the other gods have the sv&hd-call behind ^ : it is them he thus gratifies. With * Hail ' 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. * The formula uttered whilst the first Mahiman cup is offered runs thus (Vfi^. S. XXIII, a) : * What greamess of thine there hath Digitized by Google 3 28 ;SATAPATHA-BRAHMAiVA. 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 AdhyAya. First BrAhmaj^ta. 1. Praffipati's eye swelled; it fell out: thence the horse was produced ; and inasmuch as it swelled (arvayat), that is the origin and nature of the horse (a^va). By means of the A^vamedha the gods restored it to its place ; and verily he who performs the A^vamedha makes Pra^pati 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 Ayva- medha redeems all sin, he redeems the slaying of a Brahman. 2. It was the left eye of Pra^fipati 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 Pra^pati, hail, to the gods I ' 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 Pr£^pati, to the gods, hail 1 ' cf. XIII, 5. a» «3 ; 3» 7- * See XIII, 3, 6, 3 seq. Digitized by Google XIII kAjvda, 3 adhyAya, i brAhmajva, 4. 329 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 Tdw^ya-Br. VI, 3, 16, the name is applied to the ordinary Agnish/oma, for its twelve Stotras, or chants, require the first four normal Stomas (Trivn't, Pa^>hidaja, Saptada^, £kavi/«ja). The term has, however, assumed the special meaning of a hymnic performance, the different Stomas of which (begin with the four-versed one, and) successively increase by four verses (cf. XIII, 5, i, 1). In this sense, two different forms of iTatush/oma are in use, one being applicable to an Agnish- /oma, the other to a Shodzsin, sacrifice. Whilst this latter form requires only four different Stomas (of 4, 8, 12, ij6 verses resp.) and thus combines the original meaning of ' >(atush/oma ' with its special meaning, the Agnish/oma form, used on the first of the three days of the Arvamedha, requires six Stomas, ascending from the four-versed up to the twenty-four-versed one. In regard to this latter occasion, Sdyaiia on Tindyz-Br. XXI, 4, i, curiously enough, seems to take * iatush/oma ' in its original senses, since he speaks of this first day of the Arvamedha as an Agnish/oma with four Stomas, beginning with Trivrit ; whilst on ib. XIX, 5, i seq. he gives the correct explanation. As to the distribution of the six Stomas over the chants of the first day, see XIII, 5, i, i. The ksLiushfovnSL has, however, another peculiarity, which, in LS/y. S. VI, 8, I (or at least by the commentator Agnisvdmin thereon), is taken as that which has given its name to this form of chanting, viz. that each stotra performed in it is chanted in four, instead of the ordinary three, paryiyas or turns of verses (see part ii, p. 310 note). The Bahishpavam&na-stotra is to be performed on three anush/Ubh verses (consisting each of four octosyllabic p&das) which, however, by taking each time three p&das to make up a verse, are transformed into four verses, constituting at the same time the four pary&yas of the Stotra. As regards the exact Digitized by Google 330 ^atapatha-brAhmajva. . the first day) ; for a bee tore out * (a piece of) the horse's thigh, and by means of the Aatush/oma form of chanting the gods restored it : thus when there is the A'atush/oma mode of chanting, it is for the completeness of the horse. The last day is an Atir&tra with all the Stomas^ — ^with a view to his obtaining and securing everything, for an Atirdtra with all the Stomas is everything, and the A^vamedha is everything. Second Brahmaya. I. Now this (Sacrificer), having conquered by means of the supreme Stoma — the A'atush/oma, the Krtta, among dice *,— on the next day establishes text to be used there seems to be some doubt, Sdmav. S. II, 366-8 (pavasva vS^sdtaye) being mentioned by Siya^a on Ta»/ya-Br. XXI, 4, 5 ; whilst on XIX, 5, 2 he gives S. V. II, 168-70 (ayam ptshSi rayir bhaga^) as the text to be used — ^but apparently only when the performance is that of an ek&ha (one day's sacrifice) proper, instead of one of the days of an ihtna sacrifice, as is the case in the three days' Ajvamedha. As regards the A^a-stotras to be chanted on the eight-versed Stoma, the text of each of them consists of three g&yatrt-verses : these are to be chanted in four turns (l>arydya) of two verses each, viz. either i and 2, 2 and 3, I and 2, 2 and 3 ; — or 1 and i, i and 2, 2 and 2, 3 and 3 ; — (or I and I, I and i, 2 and 2, 3 and 3 ; — or i and i, 2 and 2, 2 and 2, 3 and 3). £y similar manipulations the subsequent Stomas are formed. * Or, wounded, as Saya»a takes * i bnliat,* on Ta«& (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/ * See p. 336, note i. * ? Or, pale. Siya«a, on Taiit. Br. Ill, 9, 15, 3» explains * jukla' by '>&itrin' (? having white spots, or affected with white leprosy). Harisvamin does not explain the word. » Harisvamin explains 'viklidha' by 'dantura,' i.e. one who has projecting teeth; whilst Siyana, l.c., explains it by either 'given to perspiring (svedanafllajartra),' or * moist-bodied (? leprous, or, old, in bodily decay, viklinnadeha).' * Cf. V, 6, 5, 13 * that triple Veda is the thousandfold progeny Digitized by Google 344 ^atapatha-brAhma^va. 7"" 7. Having stepped out (of the water) he should certainly prepare twelve messes of rice for the priests ; for cooked rice is Pra^pati, and Pra^pati is the year, Praj^pati 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 BrAhMAJVA. 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 distinct ^. 5. Verily, this is the sacrifice called Severance: wherever they worship with this sacrifice, every- thing indeed becomes severed*. 6. Verily, this is the sacrifice called Food- abounding: wherever they worship with this sacri- fice, everything indeed becomes abounding in food. 7. Verily, this is the sacrifice called Sapful : ' Svakarmasu bhigena sthdpltam (? confined respectively to its own functions), comm. * Harisv&min supplies ' ak&ryebhyaA ' — is kept away from what it is forbidden to do, or from what is not one's business. Digitized by Google XIII KkNDA, 3 adhyAya, 8 brAhma^va, 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 Br&hmafia is bom as one rich in holiness. 9. Verily, this is the sacrifice called Excelling in hitting: wherever they worship with this sacrifice, the Ri^nya is born as one excelling in hitting (the mark). ID. 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). EiGHTfl Brahmaj^^a. Expiatory Offerings. I. Now, then, of the expiations. If the sacrificial horse were to couple with a mare, let him in addition prepare a milk (oblation) to V&yu ; — Viyu doubtless is the transformer of seeds, for Vdyu (the wind) is the vital air, and the vital air is the transformer * 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. Digitized by Google 346 jatapatha-brAhma^ta. 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 P Ash an, for Pflshan 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) injury ^ were to befal it, let him in addition prepare for (Agni) Vai^v&nara a cake on twelve potsherds, with the earth serving for potsherds * ; for Vai^&nara 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 SGrya; — 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 (^aru), it is because by means of the eye this self (body or mind) moves (ifcir). 5. And if it were to die in water, let him in addition prepare a barley pap to Varu»a, for Varu»a 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 * Viz. such as fever, comm. * That is, spreading them on the earth, or on clods of earth, comm. Digitized by Google XIII kAnDA, 4 ADHYAyA, I BRAHMAiVA, 3. 347 perform an ish/i with three sacrificial dishes — a cake on one potsherd for Heaven and Earth, a milk (oblation) for Viyu, and a pap for Sflrya; — 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 itself^ this (ish/i) is the recoverer of what is lost; and even if any 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 BRAHMAiVA. 1. Pra^pati desired, 'Would that I obtained all my desires ! would that I attained all attainments ! ' He beheld this three days' Soma-sacrifice, the Aivamedha, 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 A^vamedha 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 * That is, even independently of the horse-sacrifice. • That is to say, if it were to die by getting drowned, or in any other way. Digitized by Google 348 ^atapatha-brAhma^a, spring is the Br&hma^ia*s season, and truly who> soever sacrifices, sacrifices after becoming, as it were, a Brihma^ta : let him therefore by all means begin it in spring.* 4. And six days, or seven days, before that full- moon of Phfilguna, the officiating priests meet together — to wit, the Adhvaryu, the Hotri, the Brahman, and the Vdgktri; for under these* 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 ^ Four bowlfuls, four double handfuls, four handfuls : twelvefold this is — twelve months are a year, and the year is every- thing, and the Ajvamedha 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 A^vamedha is everything. And (he gives them) four gold plates weighing a hundred (grains) : the meaning of this has been explained *. 7. The Adhvaryu then, hanging a gold ornament (nishka) round him, makes him mutter (Vfi^. S. XXII, i), *Fire thou art, light and immor- tality,'— for gold, indeed, is fire, light*, and ' Or, along with these, included in them (are the assistant priests). « See XIII, I, 1, I ; 4 (cf. II, i, 4, 4). • XII, 7, a, 13. ^ Perhaps Mahtdhara is right in taking 'jukram' here in the sense of * seed' (Agner viryam) ; cf. II, i, r, 5; XIII, 1,1, 4. Digitized by Google XIII kAjVDA, 4 ADHYAyA, I BRAHMAiVA, lO. 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 I ' 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 P&ligall\ 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 Sacrificer by the eastern, the wives by the southern, door. 9. When the evening-offering* has been per- formed, he lies down with his favourite wife behind the Girhapatjra hearth, with his head towards the north. At the same place* the other (wives) also lie down. He lies in her lap without embracing her*, thinking, 'May I, by this self- restraint, reach successfully the end of the year ! ' ID. 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, * See p. 313, note 2. ' That is the evening performance of the Agnihotra. ' Tad eva tatraiva, comm. * So'ntarori^ asamvartamSna^ jete. ^ For particulars regarding the ' pCkrfiihuti,' or oblation of a spoonful.of ghee, see part i, p. 302, note 2. Digitized by Google 3 50 jatapatha-brAhmajva. saying, * 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 Arva- medha is everything. 11. The gold 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 ^ to Agni. For, indeed, all the deities have Agni for their mouth, and in the A.?vamedha 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. 1 3. For this (offering) there are fifteen kindling- verses * ; 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 Vrttr3i *, with a view to the repelling of evil, for ^ Viz. a cake (on eight kapilas) to Agni Pathiknl, 'the path- maker ' — or, according to Ajv. ^r. X, 6, 3, to Agni Mftrdhanvat (' forming the head/ so called from the formulas used containing the word 'head)/ For a similar special ofifering to the same deity see XII, 4, 4, i (cf. XI, i, 5, 5). « See part i, p. 95 seqq. (especially I, 3, 5, 5-7). ' The two A^abhdgas, or butter-portions to Agni and Soma, are said to be * Vr/tra-slaying * (virtraghna), or to relate to the slaying of Vr/tra, when their anuvdkyds, or invitatory formulas, are the two verses 7?ig-veda VI, 16, 34 (agnir yrttr^ni ^hghanat, 'May Agni slay the Vrilras'), and I, 91, 5 (tva/n soro&si satpatis tvaw rd^ota vrnrahd, * Thou, O Soma, art the true lord, thou art the king and the slayer of Vr/tra/ &c.). This is the case at the FuU- moon sacrifice, whilst at the New-moon sacrifice the two butter- Digitized by Google XIII kXnda, 4 adhyAya, i brAhmajva, 13. 351 Vmra IS evil. [The verses, VSjf. 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 anuvikyd and yS^k 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 v/hich is (the real, truly existent). The Sa«^y^Lfy4s^ are two viri^- verses*; for that — to wit, the VirS^ — is the metre portions are said to be ' vr/dhanvant,' or 'relating to growth/ because the anuvdkyas used on that occasion are two verses containmg forms of the root vr/dh, *to grow,' viz. VIII, 44, 12 (agni^ pratnena manman^ . . . kavir viprena vdvndhe, 'Agni has grown strong by the old hymn, — as the wise one by the priest ') and I, 91, 1 1 (Soma girbhish /\i vayaxn vardhay^mo va^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, 1 2, the translation, ' the two butter- portions should be offered to the Vri'tra-slayer (Indra)' should therefore be altered to ' the two butter-portions relate to the slaying of Vnlra * (or, * are Vrrtra-slaying '). ' See VII, 4, r, 41. ' That is, the two formulas used with the oblation to Agni Svish/akrrt. ' Whilst the normal performance of an ish^ requires two trish/ubh- verses (i?/g-veda X, 2, i ; VI, 15, 14; cf. part i, p. 202, notes 2 and 3) for the invitatory and offering formulas of the oblations to Agni Svish/akrit, two virS^-verses are frequently prescribed, certain verses of the Vir^-hymn i?/g-veda VII, i, being chiefly used for this purpose ; e. g. v. 3 as the anuvdkyi, and v. 18 as the y&gyd, for the Svish/akrit of the oblation to Aditi at the Digitized by Google 352 . ^ATAPATHA-BRAHMAi^TA. belonging to all the gods, and all objects of desire are (contained) in the A,rvamedha : ' Having gratified all the gods, may I obtain all my desires ! ' so he thinks. The sacrificial fee is gold weighing a hundred (grains) : the meaning of this has been explained. 14. He then prepares a (pap) for PAshan, for POshan is the overlord of roads : he thus secures successful progress to the horse. But POshan 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 kindli ng- verses *, for the obtainment of the Asvb,- medha, for Pra^pati is seventeenfold, and the A^vamedha is Pra^apati. The two butter-portions are possessed of 'growth 2,' even for the growth of the Sacrificer. [The verses, V4^. S. XXXIV, 41, 42,] * Pftshan, 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 Adhdna (see part i, p. 307, note 3), and the D!ksha«iyesh/i ; and w. 14, 15 as y^yi and anuviky& of the Svish/akrit of the Prdya«iyesh/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. * See part i, p. 112, note i. ■ That is, they are performed with two invitatory formulas containing the verb *to grow,' see p. 350, note 3. Whilst our Brdhmaiza thus prescribes the two invitatory formulas used for ttie butter-portions of the New-moon sacrifice, AxvalSyana {St, X, 6, 6) prescribes two verses containing the verb *as' (or *bh9i vasata^. The plural is probably meant as including the subjects of the king (cf. XI, 8, 4, i), and the villages within reach of which the horse will roam. ' At XI, 5, 3, 4 ; 7 ' ktvksL ' seems to mean a bunch or pad of grass, used as a seat. In the present instance it is explained as Digitized by Google XIII kAjvda, 4 adhyAya, 3 brAhmajva, 3, 361 and Udg&tri 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, * Hotr/, recount the beings : raise thou this Sacrificer above the beings ^*' Thus called upon, the Hotrz, being about to tell the Pariplava* Legend, addresses (the Adhvaryu), * Adhvaryu !'—* Havai » hotar!' replies the Adh- varyu. 3. * King Manu Vaivasvata,* he says; — *his people are Men, and they are staying here*;' — a seat with feet (sap&dam isanam, Schol. on Kity. XX, 2, 19), or as a seat or stool which has the appearance of a pad (pi/Aam ktLrkikrtii, ? i.e. with a pad on it). According to Asv. Sr, X, 6, 10 the king is surrounded by his sons and ministers. * Or, perhaps, * raise this Sacrificer above (or, up to) the things of the past ; ' but see paragraph 15. * That is, the * revolving, recurrent, or cyclic legend,' so called because it is renewed every ten days during the year. ' Harisvdmin 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 Pr&taranuv&ka (part ii, p. 226 seqq.). Kdty. XX, 3, 2, accordingly, calls it the Adhvaryu's 'pratigara,' or response. Asw. Sr. X, 6, 13 makes the Adhvaryu's answer 'ho hotar'; and Sihkh. St. XVI, i ' hoyi hotar/ * 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 defining the Hotrx^s duties, viz. the AjvalSyana (X, 7) and .Sihkhayana (XVI, 2) Sfitras (whilst the works of the Taittiriyakas seem to have nothing corresponding to this performance). Both Sfitras omit ^rigi' each time. Arval^- yana, moreover, omits also the ' iti ' along with it, because he does not interrupt the formula by an insertion, as is done here (ity &ha) Digitized by Google 362 ^-atapatha-brAhmaj^a. householders, unlearned in the scriptures, have come thither M it is these he instructs ; — ' The Rik (verses) are the Veda*: this it is;' thus saying, let him go over a hymn of the Rik, as if reciting it^ Masters of lute-players have come and in the i'dnkh. S. (iti prathame, &c.). Girgyz, Ndiiyawa, on Ajv. X, 7, I, takes the opening words 'prathame (&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 SOtra. — The commentator on .Sinkh. S. XVI, 2 remarks, * Manur Vaivasvato r^ety-evam-&dikam dkhy^nam pariplavdkhya/n prathamShany &^ash/e . . . tasya xigHo manushyd vi^ pn^,fds ta ima dsate'dydpi svadharmdn na ^alanti,' thus apparently taking * rsigi ' 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 rS^ ' ; 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. Mtiller seems to take it) may only be an argumentative one, giving the reason why the householders are to be instructed. Cf. M. MOller, Hist, of Anc. Sansk. Lit., p. 37 seqq. ^ * Householders should be brought thither ' (i. e. should be made to join this performance) ; Ajv.-s6tra. *S'ihkh. has merely ' thereby he instructs householders.' Griliamedhina^ are those who regularly perform the five great domestic sacrifices (mahiya^a). ■ Or, more closely, the Veda is the, or consists of, Rik (verses). iSnkh. S. reads * rtko vedaA ' (the Veda of the Rtk^ gen. sing.) instead of 'rikd^h' (nom. pL), and in the subsequent paragraph also, it repeats the word * veda ' (Ys^^rveda, Atharvaveda, Ah^raso veda^). ' 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 iSastras, the Pr&taranuv^ka, &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 Ksv. and iSdnkh. omit *vy4feksh4«a iti/ and read 'nigadet,' *let him recite (a hymn)/ Digitized by Google XIII kIvda, 4 adhyAya, 3 BRAnMAiVA, 4. 363 thither: these he calls upon, 'Masters of lute- players,' he says, 'sing ye of this Sacrificer along with righteous kings of yore ^ ! ' 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 ^ either on the southern fire, or on a footprint of the horse, after drawing lines round it — whichever is the practice there; but the former* is the established rule. instead of 'anudravet (let him run, or go, over=anupiirvam u^&drayet, Harisv.y Yet, the commentary on iS^hkh. supplies the Mva,' explaining as he does, 'sAktam \amkid ^^kshSiia iv&nuvadet;' from which (if it is not simply quoted from our Brdhma^a) it would almost seem as if he, too, thought of the legend rather than a hymn of the Hik. The verb * vy&-iaksh,' 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 p&da, as the case might be. Saya«a (on Taitt. Br. II, 2, i, 4; 2, 6) explains ' vyS>^kshita ' by 'vispash/am u>(^rayet (or, pa/^t).' The available MS. of Harisv&min'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, — * vy^bhikshd»a iti v&kyaras iidan (r. >(^indan) agai^r ^bhidad (?) ity artha^/ — ^which I take to mean that he is to pause after each sentence, as he would do when reciting a hymn. ' That is, according to Harisvdmin, — ' Compare this Sacrificer in song with the old righteous kings.' K^ty. XX, 3, 8 refers to these latter as * r^rshis,' or royal sages — in which case the recitation of the legend itself would only come in here. ' For the formulas used with this series of forty-nine oblations, see XIII, I, 3, 5 with notes thereon. ' That is to say, according to Harisvimin, the course of procedure laid down in XIII, i, ^, 7, according to which these oblations are to be made on the Ahavantya, and not either on the southern fire, or on a footprint of the horse. Digitized by Google 364 ^atapatha-hrAhmaa'A, 5. Prior to the (first) offering to Savitf*/ he offers, once only, the (oblations relating to the) Forms ^ in the Ahavanlya fire, whilst going rapidly over (the formulas). And in the evening, whilst the Dhmis * (oblations for the safe keeping of the horse) are being offered, a Rifanya lute-player, striking up the uttaramandrd (tune) south (of the vedi), sings three stanzas composed by himself (on topics^ 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 Sayitri have been per- formed in the same way, there is that same course ^ That is to say, the Prakramas which are only performed on the first day of the year, whilst the three oblations to Savitri are repeated each day. ' See XIII, I, 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 Axvattha wood has been put up for the horse near (or on) the offering-ground, these oblations take place on the Ahavaniya. See comm. on Taitt Br. Ill, 8, 12 (p. 609; cp. p. 700). At III, 9, 14 (p. 703), on the other hand, it is stated that the RS^nya's singing is to take place in the evening at the time of the Dhn'ti-homas. ' Taitt. Br. Ill, 9, 14, 4, again mentions three topics, one for each stanza — viz. ' thus (i. e. in the same way as Pn'thu, Bharata, Bhagtratha, YudhishMira &c., comm.) didst thou overpower (the enemies), thus (i.e. surrounded by heroic warriors, fighting on elephants, steeds, 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, Sec, 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, Tundm, &c., comm.).' Digitized by Google XIII kXnDA, 4 ADHYAya, 3 BRAHMA-yA, J. 365 of procedure. ' Adhvarjru ! ' he (the Hot^^*) says. — * Havai hotar ! ' replies the Adhvaryu. — * King Yama Vaivasvata^' he (the Hotri) says, *his people are the Fathers, and they are staying here;' — old men have come thither: it is these he instructs; — * The Ya^us-formulas are the Veda : this it is;' thus saying, let him go over a chapter (anuvika) of the Ya^s^ as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 7. And on the third day, after those (three) offerings have been performed in the same way, there is that same course of procedure. ' Adhvaryu!' he (the Hotrz) says. — 'Havai hotar!' replies the Adhvaryu. — ' King Varuwa Aditya,' he says ; 'his people are the Gandharvas, and they are staying here ; ' — handsome youths have come thither : it is these he instructs;— * The Atharvans are the Veda: this it is;' thus saying, let him go over one section (parvan) of the Atharvan ', as if reciting * When the comm. on iSShkh. S. remarks, * Yamo Vaivasvato T^gtty dheti divitfya evihani .Satapathe dar^n^t,' this would seem to refer to the addition of either * r^,' or 'ahani,' but not to any legend of Y. V., since such a one does not occur in this work ; though various passages in the Xt'k might no doubt have sufficed to construct some such legend as would have served on this occasion. * The same commentator refers to the ' Axvamedhika ' as the section to be recited, — 'prakara^t,' because of the treatment (therein of this subject). ' Instead of 'atharva^i&m eka/n parva,' the iSdnkh. S. has ^bhesha^m (medicine),' which the commentator — against the opinion of those who take it to mean the hymn J?ig-veda X, 97 (treating of the magic powers of herbs) — makes a special work of the A.tharvaiiikas ; whilst the Axv. S. reads ' yad bhesba^^ajvi nisini^m Digitized by Google 366 ^jatapatha-brAhmaj^ta. it The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 8. And on the fourth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ' Adhvaryu!' he (the Hotrz) says. — ' Havai hotar ! ' replies the Adhvarjru. — *King Soma Vaish«avaV he says; 'his people are the Apsaras, and they are staying here ; ' — ^handsome maidens have come thither : it is these he instructs*; — * The Angiras are the Veda: this it is ;' thus saying, let him go over one section of the Angiras ^ as if reciting it The Adhvaryu calls in the same way (on the masters of lute-» players), but does not perform the Prakrama oblations. 9. And on the fifth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotrz) says. — * Havai hotar!' replies the sy&X tan nigadet ' — ' let him tell some approved medicine (i. e. some specific, or charm against disease).' ^ The comm. on ^Sdnkh. S. remarks, ^ Somo Vaishnava iti i&aturthe; Somo Vaish»avo r^eti iSatapatha jrute^ ; pratika^ graha^dny etdni.' This seems to show clearly that he takes this as merely the opening words of the legend. Here, again, his words can hardly be taken to refer to a legend regarding Soma in the iSatapatha-Brdhmana. ' < Yuvatiii ^tush/oma, they would be chanted (along with the Ya^Mya^^ya) in the twenty- four-versed form. Thus, though an Agnish/oma sacrifice, inasmuch as it has twelve stotras, yet it is not a regular one ; neither is it an Ukthya, because the Ukthas are not chanted as so many Stou*as, followed by the recitation of separate 5astras. In the Ajv. Sr. X, 6, different alternatives are proposed for the chanting of the Agnish- Digitized by Google XIII kXnda, 5 adhyAya, i brAhmajya, 4. 377 after reciting the Stotriya ^ (strophe) together, recite the AnurApa (strophe) together : the Rathantara Pf7sh/Aa-s4nian \ the ^astra containing the Rathan- tara (text), and the Agnish/oma sacrifice — thereby he makes sure of this world. 3. * There are twenty-one Savantya ^ victims, all of them sacred to Agni : for these there is one and the same performance/ so say some; but, indeed, he should immolate two sets of eleven (victims), with the view of his obtainment of whatever desired object there may be in (victims) belongang to a set of eleven. 4. When the Agnish/oma is completed, and the Vasativarl water carried round, the Adhvaryu per- forms the Annahomas* (oblations of food): the import of these has been explained. With twelve /orna-sdman in the ' Gotatnastoma (i. e. iiTatush/oma) antarukthya ' and the corresponding •S'astra, including apparently the employment of the Ya^^ys^^ya-s&man either for all the four triplets, or for the Ya^Mya^^iya triplet alone with the respective Simans used for the other triplets; different modes of recitation being thereby implied with regard to the Stotriya and Anurfipa prag^has. * For the Agnimiruta-jastra, recited by the Holri after the chanting of the Agnish/oma-s&man, and containing, amongst various hymns and detached verses, the triplet which forms the text of the Siotra, i. e. the * Stotriya pragfitha,' as well as a corresponding anti- strophe, the < AnuHipa pragdtha,' see part ii, p. 369 note. On the present occasion, however, this constituent element of the .Sastra would have to include the triplets of all the four Simans, as well as four 'antistrophes' which are thus ' recited together/ * Or, PnshMa-stotra, viz. the first stotra of that name at the midday-service, for which that S&man is used in the Agnish/oma sacrifice (part ii, p. 339, note 2). ' That is, victims sacrificed on the Suty^, or Soma-days. Two complete sets of eleven such victims are, however, required on each of the three days, see p. 309, note a. ^ See XIII, 2, 1, I seqq., and p. 297, note i. Digitized by Google 378 ^ATAPATHA-BR AhMAJVA. Anuvdkas (V4f, S. XXII, 23-34), 'To the in- breathing hail! To the off-breathing hail!' . . . (he offers) — twelve months are a year, and the year is everything, and the A^vamedha is every- thing: thus it is for his obtaining and securing everything. 5. The central day is an ekaviw^a day* ; for the twenty-one-fold is yonder sun, and he is the A.nra- medha: by means of his own Stoma he thus establishes him in his own deity, — therefore it is an ekavimsB, day. 6. And, again, as to why it is an ekaviwra day ; — man is twenty-one-fold — ten fingers, ten toes, and the body (self) as the twenty-first: by means of that twenty-one-fold self he thus establishes him in the twenty-one-fold (day) as on a firm foundation, — therefore it is an ekavif»^ day. 7. And, again, as to why it is an eksvimss, day ; — the ekavims^,, assuredly, is the foundation of Stomas, and manifold is that ever- varying performance which takes place on this day, — ^and it is because he thinks that that manifold and ever-varying performance which takes place on this day, shall take place so as to be established on the ekaviw^a as a firm foundation, that this is an ekaivimsa, day. 8. Now, as to the morning-service of this day. The Hotri, having recited as the Agya. (hymn*) in the Pankti (metre) *Agni I think on, who is good . . . ,' recites thereto the one of a one-days ^ That is one on which all Stotras are chanted in the ' ekavii»^ ' Stoma, or twenty-one-versed hymn-form. ' Viz. j^f^ndas (verse, II, 22, i), *In the three troughs the buffalo drank the barley-draught,* is the opening verse of the Marutvatlya (^astra) ; for outstanding, indeed, is this atii^>4andas (hypercatalectic verse) amongst metres, and outstanding is the A^vamedha amongst sacrifices. This (verse), being recited thrice, amounts to a triplet, and thereby he obtains the object of desire which (may be contained) in the triplet. *Here, O good one, is the pressed plant' (y?/g-veda VIII, 2, 1-3) is the 'aniL^ara' (sequent triplet) : this same (triplet) is the constant * Viz. the A^ya-sftkta, ^/g-veda III, 13, forming the chief part of the Hotrt'9 A^ya-jastra, or first 5astra of the Agnish/bma, for which see part ii, p. 327 note. ' The BSrhata Praflga, or PraOga-jastra in the Bnhali metre, — being the one recited on the fifth day of the PnshMya-sha^feha (Ajv. -Sr. VII, 12, 7), and consisting of the seven different triplets, addressed to as many difierent deities, — is to be recited also on this occasion ; and along with it (or rather, intertwined with it, triplet by triplet) the ordinary PraOga-^astra of the Agnish/oma, made up of the two hymns J?/g-veda I, 2 and 3 which are ascribed to Madhu- i^Aandas, and consist of nine and twelve verses, or together seven triplets. I do not understand why Harisvdmin mentions ' Viyur agregi^' (? V^. S. XXVII, 31) as being the first triplet of the MidhuiAandasa Praiiga, instead of 1, 2, 1-3 'v&yav dyihi darxata.' — The PraOga is the Hotn's second 5astra of the morning-service, being preceded by the chanting of the first A^a-stotra; see part ii, p. 325- Digitized by Google 380 -satapatha-brAhmajva. connecting link of the one-day's sacrifice \ Having recited both the pankti (verses, I, 80, 1-16) ' Here in the Soma-draught alone (the Brahman gave thee strength)/ and the six-footed ones (VIII, 36, 1-7) *The patron thou art of the offerer of Soma,' he inserts the Nivid in the (hymn) of the one-day's sacrifice. Thus as to the Marutvatlya (-jastra). ID. Then as to the Nishkevalya (-^astra^). The Mah&namnl (verses) are the Pr/sh/Aa (-stotra) ; and he recites them along with the anurflpa (verses) and pragfitha (-strophes), for the obtainment of all the objects of his desire, for in the Mah&n&mnts, as well as in the A,rvamedha, are contained all objects of desire. Having recited the pankti verses (I, 81, 1-9) *Indra hath grown in ebriety and strength,' and the six-footed ones (VIII, 37, 1-7) 'This sacred work didst thou protect in * See part ii, p. 337, where the same triplet forms the anu^ara of this .Sastra at the Agnish/oma. It is followed there by the PragSthas VIII, 53, 5-6 ; I, 40, 5-6 (read thus I each two counting as one triplet); three Dhiyyi verses, and the Marutvatiya Prag&thas VIII, 89, 3-4 (I). These are to be followed up, on the present occasion, by the two hymns I, 80, and VIII, 36, after which the Indra hymn X, 73, the chief part of the normal Marutvatlya .Sastra, is to be recited, with the Nivid formula inserted after the sixth verse. ' That is, the .Sastra succeeding the chanting of the first, or Hotn's, Pr/'shMa-stotra (see part ii, p. 339). Whilst, however, in the one-day's sacrifice, the Rathantara (or the Briliat) siman is used for that stotra, the Mahin&mnt verses (see part iii, introd. p. XX, note 2), with the «S&kvara tune, are to be used as the StotriySs on this occasion, and are therefore likewise to be recited by the Hotri as Stotriya-prag&thas (cf. Ajv. VII, 12, 10 seqq.), to be followed up by the antistrophe (anuriipa) — here consisting of the triplets I, 84, 10-12; VIII, 93, 31-3; I, 11, 1-3— and the SSma-prag&tha, VIII, 3, 1-2. Digitized by Google XUlKkNDAy 5 ADHYAyA, I BRAHMAiVA, II. 38 1 fights with Vmra/ he inserts the Nivid in the (hymn) of the one-day's sacrifice \ The midday- service is (thus) set right. II. Then as to the evening-service. The atl- kAsLTid^s verse (VAf. S. IV, 25), *Unto that god Savitr^ within the two bowls (do I sing praises^),' is the opening verse' of the Vai,fvadeva (-5astra *) : the mystic import thereof is the same as of the former (atii^ndas verse). The Anuiara * (i?/g-veda I, 24, 3-5), * Unto (abhi) thee, (the lord of treasures), O god Savitre, (ever helpful we come for our share . . .),' contains (the word) *abhi,' as a form (sign) of victory (abhibhftti). Having recited the S4vitra (triplet, VI, 71, 4-6), * Up rose this god Savitr/, the friend of the house ...,' he inserts the Nivid in the (hymn) of the one-da/s sacrifice*. Having recited the four verses to Heaven and Earth (IV, 56, 1-4), 'The mighty Heaven and Earth, the most glorious, here . . . ,' he inserts the Nivid in the (hymn I, 159) of the one-day's sacrifice. Having recited the Arbhava (hymn, IV, ^4), *i?/bhu, Vibhvan, Indra, V&^a, come ye to this our sacrifice . . . ,' * Viz. after the eighth verse of the hymn jRig-vedz I, 32, the chief part of the normal Nishkevalya-jastra. ' For the complete verse see III, 3, 2, 1 2. ' This verse is again recited thrice, and thus takes the place of the ordinary opening triplet. * For this .Slastra, recited after the Arbhava-Pavam&na-stotra, see part ii, p. 361. • Ajv. St. X, 10, 6 prescribes the ordinary anuihtra V, 82, 4-7 ; whence S&ya»a on I, 24, 3 (-5) offers no indication of the ritualistic use of that triplet on this occasion. • Viz. IV, 54, before the last verse of which the Nivid is inserted. Digitized by Google 382 5ATAPATHA-BRAHMAJVA, he inserts the Nivid in the (hymn, I, m) of the one-day's sacrifice. Having recited the (hymn, V, 41) to the All-gods, * Who is there righteous unto you, Mitra and Varu«a? . . • / he inserts the Nivid in the (hymn, I, 89) of the one-day's sacrifice. Thus as to the Vaiivadeva (-^astra), 12. Then as to the Agnim4ruta\ Having recited the (hymn, VI, 7) to (Agni) Vaiivdnara, * The head of the sky, and the disposer of the earth . • • / he inserts the Nivid in the (hymn, HI, 3) of the one-day's sacrifice. Having recited the (hymn, V, 57) to the Maruts, * Hither, O Rudras, come ye united with Indra . . . ,' he inserts the Nivid in the (hymn, I, 87) of the one-day's sacrifice. Having recited the nine verses (VI, 15, 1-9) to Gdtavedas, *This guest of yours, the early* waking . . . ,' he inserts the Nivid in the (hymn, I, 143) of the one-day's sacrifice. And as to why the (hymns) of the one-day s sacrifice are used for inserting the Nivid, it is for the sake of his (the Sacrificer s) not being deprived of a firm foundation, for the G^yotish/oma is a foundation. 13. For this (day) there are those sacrificial animals — 'A horse, a hornless he-goat, and a Go- mr%a */ fifteen * paryangyas ' : the mystic import of these has been explained. Then these wild ones— for spring he seizes (three) kapi^/alas \ for summer sparrows, for the rainy season partridges ; of these ^ Viz. the final .Sastra of the evening-service, preceded by the chanting of the Agnish/oma-s&man ; see part ii, p. 369. * See p. 298, note 4 ; p. 338, note i. * The ' Kapi^[$^' is a kind of wildfowl, apparently of the quail or partridge species — a hazel-cock, or francoline partridge. Some of the later authorities, however, identify it with the '^taka' Digitized by Google xiii kKnda, 5 adhvAya, i brAhmajva, 15. 383 (wild animals) also (the mystic import) has been told K 14, Then those (victims) for the twenty-one (stakes). He seizes twenty-one animals for each of the (eleven) deities of the Seasonal offerings ^ ; for as many as there are gods of the Seasonal offerings so many are all the gods ; and all objects of desire are in the Arvamedha: *by gratifying all the deities I shall gain all my desires/ so he thinks. But let him not proceed in this way. 1 5. Let him seize seventeen victims for the central stake *, in order that he may gain and secure every- (* cuculus melanoleucus '). With regard to some of the wild animals referred to in ihe corresponding section of the V^. S., the com- mentator Mahtdhara significantly remarks (V^. S. XXIV, 20; cf K&ty. XX, 6, 6 schoU.) that the meaning of such names as are not understood must be made out with the help of quotations (nigama), Vedic vocabularies (nighan/u) and their comments (nirukta), grammar (vydkara^a), the UnddivriUi, and dictionaries. ^ Viz. XIII, 2, 4, I seqq. It is not easy to see why the text should break off abruptly with the birds representing the rainy season. For autumn there are to be (three) quails, for winter * kakara,' and for the dewy season * vikakara.' Then follow, to the end of the 260 wild animals, a long series of divinities to each of which (or sometimes to allied deities) three animals are consigned. Thirteen of these wild animals are placed on each of the twenty spaces between the twenty-one stakes. * • Or, perhaps, for the (eleven) deities of the Seasonal offerings he seizes twenty-one animals for each (stake) ; which would certainly simplify the distribution of those animals. Regarding the victims actually consecrated to the deities of the Aliturm&sya offerings, see p. 309, note 2. * This does not include the twelve ' paryangyas ' tied to the horse's limbs, but only the horse and two other victims sacred to Pra^pati, and twelve of a long series of beasts, of which three are dedicated to each successive deity (or allied group of deities). To these are afterwards added Agni's two victims belonging to the two sets of eleven victims (of the other twenty of which one is assigned to each of the other stakes). Digitized by Google 384 5ATAPATHA-BRAHMAJVA. thing, for the seventeenfold is Pra^pati, and the seventeenfold (stoma) is everything, and the A^va- medha is everything; — and sixteen at each of the other (stakes) in order that he may gain and secure everything, for everything here consists of sixteen parts, and the A^vamedha is everything. Thirteen wild (beasts) he seizes for e%ch interme- diate space, in order that he may gain and secure everything, for the year consists of thirteen months, and the A^vamedha is everything. 1 6, Now, prior to the (chanting of the) Bahishpa- vamd,na, they (the assistants of the Adhvaryu) bring up the horse, after cleansing it; and with it they glide along for the Pavam&na: the mystic import of this has been explained ^ When the Bahishpa- vamfina has been chanted, they make the horse step on the place of chanting : if it sniffs, or turns away, let him know that his sacrifice is successful. Having led up that (horse), the Adhvaryu says, *Hotri, sing praises!' and the Hotr/ sings its praises* with eleven (verses, 7?/g-veda I, 163, i-ii) — 17. * When, first born, thou didst neigh . . .* — thrice (he praises) with the first, and thrice with the last (verse), these amount to fifteen, — fifteenfold is the thunderbolt, and the thunderbolt means vigour : with that thunderbolt, vigour, the Sacrificer thus from the very first repels evil : thus *, indeed, it is to the Sacrificer that the thunderbolt is given in ' XIII, 2, 3, I. ' The mode of recitation is similar to that of the kindling- verses (likewise eleven, brought up, by repetitions of the first and last, to fifteen), viz. by making a pause after each half-verse, but without adding the syllable ' om ' thereto. Axv. Sr. X, 8, 5. ' Harisvimin explains 'tad vai ' as standing for ' sa vai' (linga- vyatyayena) — viz. that fifteenfold thunderbolt. Digitized by Google XIII juXnda, 5 adhvAya, i brAhma^a, i8. 385 order to smite for him whoever is to be smitten, — [7?/g-veda I, 163, 12. 13], 'The swift racer hath gone forward to the slaying. . / — 'The racer hath gone forward to the highest place . • . ' — 18. Having omitted these two (verses), he inserts the hymn (1, 162), * Never (shall forget us) Mitra, Varuwa, Aryaman, Ayu.,./ in the Adhrigu^ (litany). Some, however, insert this verse (I, 162, 18), * Thirty-four (ribs) of the steed, akin to the gods, (doth the knife hit)...,' before the (passage, — 'twenty-six are its) ribs,' thinking lest tiiey should place the holy syllable 'om' in the wrong place \ or lest they should suggest the plural by a singular *. Let him not proceed thus, but let him insert the hymn as a whole. — * The swift racer hath gone forward to the slaying . • .' — The racer hath gone forward to the highest place . . • ' — ^ On this recitation, consisting of a lengthy set of formulas, addressed to the slaughterers, see part ii, p. 188, note 2. The whole of the formulas are given Ait. 6r. II, 6-7. The hymn, ac- cording to Axv. X, 8, 7, is to be inserted either before the last formula of the liiany, or somewhat further back — viz. before the formula ' sh2Ldyims2i\iT asya vankrayas,' ' twenty-six are its ribs ' — whilst our Br&hma^ia rather allows the alternative of the eighteenth verse of I, 162 being inserted at the latter place, — unless, indeed, the insertion in that case is to be made immediately before the word ' vahkraya^ ' which is scarcely likely. ' Harisv&min seems to take this to mean that as this verse is of the same nature as the formulas of the Adhrigu litany, he is to treat it as such, as otherwise, in reciting he would have to pronounce ' om ' after that verse, which is not done after those formulas. • Or, the plurality by the individual. Owing to the corrupt state of the MS., the commentator's explanation of this passage is not clear. He seems, however, at any rate, to take the 'plural ' to refer to the formula ' sha^/vi/vjatir asya vankrayas,' where apparently ishanti bind for the Vrxtra-slayer on the YamunS, and fifty-five near the Gangi.' 1 2. And a second (Githd), — * Having bound a hundred and thirty-three horses, meet for sacrifice, king Saudyumni, more shifty, overcame the other shiftless ones/ 13. And a third, — 'At N&^apit^, the Apsaraa ^Sakuntali conceived Bharata, who, after conquer- ing the whole earth, brought to Indra more than a thousand horses, meet for sacrifice/ 14. And a fourth ^ — * The greatness of Bharata neither the men before nor those after him attained, nor did the five (tribes of) men, even as a mortal man (does not touch) the sky with his arms/ 1 5. With the Ekavi»wa-stoma* ^^'shabha Yi^»a- (cf. part ill, introd. p. xiv seqq.); whilst In the directions regarding the next day they are not included, as requiring a different Stoma. ^ Just as there are here wide intervals between the Stomas, so Vishnu, in his three strides, passes over wide distances, comm. * This, according to Harisv&min, is the name of Ka^va's hermitage. Cf. Leumann, Zeitsch. d. D. M. G., XLVIII, p. 81. ' Cf. Ait, Br. VIII, 23 ; Weber, Ind. Stud. I, p. 202. ^ That is, using the 21 -versed form throughout the three days. Digitized by Google 400 ^ATAPATHA-BRAHMAiVA. tura, king of the •Sviknas, performed sacrifice: it is of this that the G&thi sings, — * When ^^'shabha Y4^»atura was sacrificing, the Brahman-folk, having received wealth at the A,rvamedha, divided the offering-gifts between them/ 16. With the Trayastri»wa-stoma Sons. SAtrA- siha, the P&^^&la king, performed sacrifice: it is of this that the G4thi sings, — 'When Sfitr4siha per- forms the horse-sacrifice, the Trayastri/«5a (stomas) come forth as (Taurva^a) horses, and six thousand mail-clad men '• 1 7. And a second (G4tha), — ' At the sacrifice of thee, K oka's father, the Trayastri»>^ (stomas) come forth, each as six times six thousand * (horses), and six thousand mail-clad men.' 18. And a third,— 'When Sitrisdha, the P4»- idla king, was sacrificing, wearing beautiful garlands^ Indra revelled in Soma, and the Brihma;»as became satiated with wealth.' 19. ^'atinlka S4tr4^ita performed the Govi- nata (form of A^vamedha),- after taking away the * This seems to be Harisvimin's interpretation of the verse : — toTvzsi ajv& gyesh/Ae tam api sr^eran iti (?) trayastri/nxi stomd udga^^^anti, sa hi Sonzs trayastrimxan eva stomdn trishv api divaseshu prayunkte ninydn iti te udga^^Manttty Sha, sha/ ta sahasr^i y9.nninim rS^aputrsU&m Lava^in&m ajvap41&n&m udtrata iti vartate varshe prapti eva drash/avyd^. The St. Petersb. Diet., on the other hand, construes * trayastriwjiA ' along with 'sha/ sahasiim'=:6o33 (? horses of mail-clad men). This interpretation seems to me to involve serious difficulties. The use of those Stomas doubtless is supposed to result in the advantages here enumerated ' Koko n&ma nitha^, ke te axv& udtrata iti pratham&ysbn gith&- y&m uktam tad atripy anuvartate; teshdm tatra parimd/iam noktam atra sha/trimsad arvasahasr&»i rakshi»am anu>&arabh(^tiny udgai^^^antity &ha; trayastrimxix ^odirate sha^/ dhi{?) varmi/ifini pad&netisu (?) ga^^^^nliti. Harisvfimin. Digitized by Google XIII kAj^da, s adhyava, 4 hKkauANA, 23. 401 horse of the K&^ya (king); and since that time the K&i-is do not keep up the (sacrificial) fires» saying, ' The Soma-drink has been taken from us/ 20. The mode (of chanting) for this (Govinata form) is : — ^the Pavam&na (stotras) in the A!aturvii»»^ (stoma), and (those chanted) by repetitions in the Trivm; — the Pavamdnas in the Ksitus^tv&rims^, the ^A^ya (stotras) in the EkaviiM^a, the Ukthas ^ in the Triisava, the PrtshMas in the EkaviMfa ; — the PavamAnas in the Sha/triiM^ (36-versed), and (those chanted) by repetitions in the Trayastriu^wa (33) up to the Agnish/oma-siman, the Ukthas in the Ekavi^«5a, the Sho^a^in in the EkavimsB,, the night (stotras) in the Pa^iiada^a, and the Sandhi (stotra) in the TrivrtL 21. It is of this that the G4th& sings, — ' ^a t& n t k a S&tr&^ita seized a sacrificial horse, in the neigh- bourhood, the sacrifice of the K&^is, even as Bharata (seized that) of the Satvats.' 22. And a second, — *The mighty ^atinlka, having seized, in the neighbourhood, Dhrnar&sh/ra's white sacrificial horse, roaming at will in its tenth month, .Sat&nlka * performed the Govinata-sacrifice/ 23. And a fourth', — *The greatness of the Bharatas neither the men before nor those after them attained, nor did the seven (tribes of) men, even as a mortal man (does not touch) the sky with his flanks/ * Why these are here put before the Fn'sh/kzs, is not clear. * Perhaps we ought here to read ' SitrS^ta/ * Unless the Gdthft in the preceding paragraph (being in the Trish/ubh metre) is really counted as two, the author seems here purposely to have omitted a verse. Possibly, however, it may mean^ 'the fourth,' viz. referring to paragraph 14. [44] ' Dd Digitized by Google 402 ^atapatha-brAhma^a, 24. Now as to the sacrificial gifts. Whatever there is towards the middle of the kingdom other than the land, the men, and the property of the Br&hma^a, of that the eastern region belongs to the Hotrt\ the southern to the Brahman, the western to the Adhvaryu, the northern to the IJdgAtrt; and the HotriksLS share this along with them. 25. When the Udayanlyft (completing offering) is finished, he seizes twenty-one barren cows, sacred to Mitra-Varu»a, the Vi^ve Dev&A, and Br/haspati, with the view of his gaining those deities. And the reason why those sacred to Br^liaspati come last is that BreTiaspati is the Brahman (n.), and he thus establishes himself finally in the Brahman. 26. And as to their being twenty-one of them, — the twenty-one-fold is he who shines yonder : twelve months, five seasons, these three worlds, and yonder sun as the twenty-first — this consummation (he thereby obtains). 27. When the Udavasdntyi (closing offering) is completed, they give, for a sacrificial gift, four women, with a maiden as the fifth, and four hundred female attendants according to agreement. 28. And during the following year he performs the animal sacrifices of the seasons, — six (victims) sacred to Agni in the spring, six to Indra in the summer, six to Par>?anya, or to the Maruts, in the rainy season, six to Mitra and Varu^wi in the autumn, six to Indra and Vish;«u in the winter, and six to Indra and Br/haspati in the dewy season, — ^six seasons are a year : in the seasons, in the year, he thus establishes himself. These amount to thirty- six animals, — the Br/hatl (metre) consists of thirty^ six syllables, and the heavenly world is established Digitized by Google ^ yi!i!HmmPB57a XIII kAjvda, 6 adhyAya, i brAhmajva, 3. 403 upon the Br/hatl: and thus he finally establishes himself, by means of the Brihatl metre, in the heavenly world. Sixth AdhyAya. First BrAhmajva. The Purushaiisdha, or Human Sacrifick. 1. Purusha N4r4ya«a desired, 'Would that I overpassed all beings ! would that I alone were every- thing here (this universe) ! ' He beheld this five- days' sacrificial performance, the Purushamedha, and took it \ and performed offering therewith ; and having performed offering therewith, he overpassed all beings, and became everything here. And, verily, he who, knowing this, performs the Purusha- medha, or who even knows this, overpasses all beings, and becomes everything here. 2. For this (offering) there are twenty-three Dtksh&s, twelve Upasads, and five SutyAs (Soma- days). This, then, being a forty-days' (perform- ance), including the Dtksh&s and Upasads, amounts to a Vir4^*, for the Vir4^ consists of forty syllables : [Vft^. S. XXXI, 5.] •Thence* Vird^ (f.) was born, and from out of Viri^ the Piirusha.' ^ That is, according to Harisvdmin, he brought its powers into play, and accomplished all his desires : — tats&dhandny up&p&dayat, ten&ya/n ys^nena samthitam sakalam sidhitavdn ity artha^ * The Vir^-verse consists of decasyllabic p&das, the most common form of the verse being one of three pddas(or thirty syllables), whilst here the one consisting of four p&das is alluded to, and WiiSig- verses of one and two p&das likewise occur. There is also a parallel form of the Vir&^-metre consisting of (usually three) hendeca-syllabic p&das. * That is, from the Purusha ; cf. Xig-v, S. X, 90, 5* D d 2 Digitized by Google 404 5ATAPATHA-BRAHMAJVA. This, then, is that Virif, and from out of that VirS^ he (the Sacrificer) generates the Purusha, the Sacrifice. 3. Now these (forty days) are four decades ; and as to there being these four decades, it is for the obtainment of these worlds, as well as of the regions : by the first decade they* obtained even this (terres- trial) world, by the second the air, by the third the sky, and by the fourth the regions (quarters) ; and in like manner does the Sacrificer, by the first decade, obtain even this (terrestrial) world, by the second the air, by the third the sky, and by the fourth the regions — and, indeed, as much as these worlds and the regions are, so much is all this (universe); and the Purushamedha is everything: thus it is for the sake of his obtaining and securing everything. 4. On the Upavasatha' (day) there are eleven victims sacred to Agni and Soma : the performance for these is one and the same. There are eleven stakes, — the Trish/ubh (verse) consists of eleven syllables, and the Trish/ubh is a thunderbolt, and the Trish/ubh is vigour : with the thunderbolt, with vigour, the Sacrificer thus from the first repels evil. 5. On the Suty4 (days) there are the (Savantya) victims of the set of eleven * (stakes), — the Trish- /ubh consists of eleven syllables, and the Trish/ubh is a thunderbolt, and the Trish/ubh is vigour : with the thunderbolt, with vigour^ the Sacrificer thus from the first repels evil. ^ Harisvimin supplies ' pArve punishS^ ' (? former men, or the first seven purushd^, the seven ^fshis). * That is, the day before the Soma-sacrifice. • See III, 7, 2, I seqq. Digitized by Google XIII KkNDAy 6 ADHYAyA, I BRAhMAJVA, Q. 405 6. And, again, as to why there are (the victims) of the set of eleven (stakes) : it is for the sake of his obtaining and securing everything, for the set of eleven (stakes) is everything, since the set of eleven (stakes) is Pr^fipati, and Pra^pati is every- thing, and the Purushamedha is everything. 7. Now this Purushamedha is a five-days' sacri- ficial performance — the sacrifice is fivefold, the vic- tim is fivefold, and five seasons are a year : what- soever of five kinds there is, either concerning the deity or the self (body), all that he thereby obtains. 8. The first day thereof is an Agnish/oma ; then (follows) an Ukthya, then an Atir&tra, then an Ukthya, then an Agnish/oma : this (sacrifice) thus has light (fyotis^) on both sides, and an Ukthya on both sides (of the central Atir&tra). 9. It is a five-days' (sacrifice), like a barley-corn in the middle*; for the Purushamedha is these worlds, and these worlds have light on both sides — through Agni (the sacrificial fire) on this side, and through Aditya (the Sun) on the other: therefore it has light on both sides. And the Ukthya is food, and the Atirdtra the body (self) ; and because there are these Ukthyas on both sides of the Atir&tra, therefore this body is surrounded by food. And that Atir&tra which is the largest of them is in the middle, it is thereby that it (the body, or sacrifice) is like a barley-corn (yava) in the middle ; and, verily, ' Viz. an Agnish/oma form of the Gyotish/oma order of sacrifice. Cf. part iv, p. 287, note 2. ' That is, becoming larger towards the middle, inaanuch as the Ukthya is — as far as Stotras and 5astras, and cups of Soma are concerned — a larger sacrifice than the Agnish/oma; and the Atir&tra is the largest form of all. Digitized by Google 406 a^ATAPATHA-BRAHMAJVA. whosoever knows this repels (yu) his hateful enemy : * He alone exists, not his hateful enemy/ thus they say of him. 10. The first day is for it this same (terrestrial) world,and the springseason^ also is this its (terrestrial) world ; and the second day is what there is above this (terrestrial) world and below the air, and the summer season also is that (part) of it; and the central day is its air, and the rainy and autumn seasons also are its air ; and the fourth day is what is above the air, and below the sky, and the winter season also is that (part) of it ; and its fifth day is the skyi and the dewy season also is its sky : thus as to the deities. 11. Then as to the body*. The first day is its feet, and the spring season also is its feet ; and the second day is what is above the feet, and below the waist, and the summer season also is that (part) of it ; and the central day is its waist, and the rainy and autumn seasons also are its waist ; the fourth day is what is above the waist and below the head, and the winter season also is that (part) of it ; and the fifth day is its head, and the dewy season also is its head : — thus these worlds, as well as the year and the (sacrificer's) self, pass into the Purushamedha for the obtainment and securing of everything, for, indeed, these worlds are everything, and the year is everything, and the self is everything, and the Purushamedha is everything. ^ It should be borne in mind here that the sacrifice (Pn^fipati) is identical with the Sacrificer on the one hand, and with the year on the other. ' Or, as to the self, viz. of Prs\^paii (and the Sacrificer), which the sacrifice is supposed to reproduce. Digitized by Google XIII KANDA, 6 ADHYAYA, 2 BRAhMAJ^TA, 3. 407 Second BRAnMAivA. 1. And as to why it is called Purushamedha : — The stronghold (pur) doubtless is these worlds, and the Purusha (spirit) is he that blows here (the wind), he bides (si) in this stronghold (pur) : hence he is the Purusha. And whatever food there is in these worlds that is its * medha/ its food ; and inas- much as this is its ' medha/ its food, therefore (it is called) Purushamedha. And inasmuch as at this (sacrifice) he seizes ^ men (purusha) meet for sacrifice (medhya), therefore also it is called Purushamedha. 2. He seizes them on the central day, for the central day is the air, and the air is the abode of all beings ; and, indeed, these victims are also food, and the central day is the belly : he thus puts food in the belly. 3. He seizes them by decades * for the obtainment ^ That is, he (symbolically) immolates them. ' The statement in paragraphs 3 and 4, according to which there are eleven decades of human victims, does not refer to the actual distribution of victims over the eleven stakes, but it is apparendy made purely for symbolical reasons (viz. with reference to the Vir^ and TrishAibh metres), and is probably based on the way in which the victims are enumerated in the V^asaneyi-samhitS, XXX, 5-22 (see the Translation at the end of this chapter, where they are, however, numbered according to the stakes). There the first eleven K^ind'ik&s (5-15) are made up of the names and deities of ten victims each, hence together of eleven decades ; whilst of the subsequent Ka^^^kas — k. 16 consists of twelve, ks» 17-21 of ten each, and k. 22 of twelve victims. The actual mode of distribution over the several stakes is that referred to in para- graphs 5-8, viz. the first forty-eight victims are tied to the central stake, after which eleven victims are tied to each of the other ten stakes. After these, amounting to 1&8 victims, the SsLmhxtSi Digitized by Google 4o8 -^atapatha-brAhmajva. of all food, for the Vir^f consists of ten syllables, and the VirS^ is all food \ 4. Eleven decades ^ he seizes ; — the Trish/ubh consists of eleven syllables, and the Trish/ubh is the thunderbolt, and vigour : with the thunderbolt, with vigour, the Sacrificer thus repels evil from within him. 5. Forty-eight he seizes at the central stake; — the (7agat! consists of forty-eight syllables, and cattle are of 6^&gata (movable) nature : by means of the ^agatt he (the priest) secures cattle for him. 6. Eleven at each of the others ; — ^the TrishAibh consists of eleven syllables, and the Trish/ubh is the thunderbolt, and vigour : with the thunderbolt, enumerates twenty-six additional victims, which, according to Maht- dhara (cf. K&ty. XXI, i, 10), are to be added to the eleven victims of the second stake, — viz. fourteen victims dedicated to various so- called deities ; eight victims, sacred to Pra^pati and belonging neither to the 6fidra nor to the Brfthma^a castes ; and finally four more victims, characterised in exactly the same way as the eight preceding ones. It will be seen that of these twenty-six victims only the first set of (eight) Prfi^patya victims are referred to in the lJrihma«a, and that as the victims seixed last of all. This circum- stance clearly characterises the last four victims of the Sa«rhit& as not recognised by the Br&hma«a ; and seeing that all four of these are such as have already occurred amongst the previously enumerated victims (though there assigned to different divinities) they must be considered (as they are by Prof. Weber, Ind. Streifen, I, p. 68) as having been added to the list of the Sajwhitd subsequently to the composition of the BrAhmana. A similar inference will probably apply to the fourteen victims preceding the eight Pr^patya ones, though all that can be urged against them is that they are not referred to m the Brdhmawa. J,Ku''"!!l?'~''"'^.t^^ ^"^^ '^ "^'^ (^dely ruling or shining). In * See note 2 on p. 407. Digitized by Google XIII KANDA, 6 ADHYAyA, 2 BRAhMAjVA, IO. 409 with vigour, the Sacrificer thus repels evil from about him. 7. Last of all he seizes eight ; — the G4yatr! consists of eight syllables, and the Gijratrt is the Brahman (n.): he thus makes the Brahman to be the ultimate thing of this universe, whence they say that the Brahman is the ultimate thing of this universe. 8. These (eight) are sacred to Pra^Apati, — Prs^pati assuredly is the Brahman, for Pra^pati is of the nature of the Brahman ^ : therefore they are sacred to Pn^pati. 9. When about to bring up the victims, he offers those three oblations to Savitri, with (V^. S. XXX, 1-3), *God Savitr^*, (speed the sacrifice, speed the lord of sacrifice unto his share)!' — 'May we obtain that glorious light of the God SavitW, (who shall inspire our prayers)!' — * All troubles remove thou from us, O God Savltr/; bestow unto us what is auspicious!' He thus pleases Savitrf, and thus pleased with him, he (Savitrt) impels (speeds) those (sacrificial) men, and he seizes them impelled by that (Savitrf ). 10. For the priesthood he seizes a Br&hma^ta, for the Br&hmzna, is the priesthood: he thus joins priesthood to priesthood*; — ^for the nobility he seizes a R&fanya, for the R^^nya is the nobility : he thus joins nobility to nobility; — for the Maruts (he seizes) a Vai.fya, for the Maruts are the clans (peasants) : he thus joins peasantry to peasantry ; — ' That 18, of the divine spirit, the world-soul, of which Prs^pati is, as it were, the personification, or phenomenal represenlative. * Or, he perfects, completes, the priesthood by (adding to it a member of) the priesthood. Digitized by Google 4 lO DATAPATH A-BRAhMAJ^A. for (religious) toil (he seizes) a .SCidra, for the *SXkdra is toil : he thus joins toil to toil ; — ^according to their particular form he thus supplies these divinities with victims, and) thus supplied, they supply him with all his objects of desire. 1 1. He makes offering with ghee, for ghee is fiery mettle: by means of fiery mettle he thus endows him (the Sacrificer) with fiery mettle. He makes offering with ghee, for that — to wit, ghee — is the dear resource of the gods : he thus supplies them with their dear resource,, and, thus supplied, they supply him with all his objects of desire. 1 2. By means of the Purusha N4r4ya«a (litany), the Brahman priest (seated) to the right (south) of them, praises the men bound (to the stakes) with this sixteen-versed (hymn, Rtg-v. X, 90, V&f. S. XXXI, 1-16), *The thousand-headed Purusha, thousand-eyed, thousand-footed^ . . .;* — thus (he does) for the obtainment and the securing of everything, for everything here consists of sixteen parts, and the Punishamedha is everything : in thus saying, ' So and so thou art, so and so thou art,' he praises and thereby indeed magnifies him (Purusha); but he also thereby speaks of him, such as he is. Now, the victims had had the fire carried round them, but they were not yet slaughtered, — 1 3. Then a voice * said to him, * Purusha, do not ^ For a complete translation of this hymn, the Purusha-sC^kta, see J. Muir, Orig. Sanskrit Texts, vol. i, p. 9 seqq. Cp. also part iv, introduction, p. ziv. * < A bodiless voice,' comm.; cf. XI, 4, a, 16 where likewise 'an invisible voice ' is introduced censuring the priest who bums the oblations. Perhaps, however, WUi may be intended from whom Pn^pati, in the beginning, produced .the waters ; cf. VI, i, i, 9. Digitized by Google XIII kUnDA, 6 ADHYAYA, 2 BRAhMAJ^TA, 1 6. 4II consummate (these human victims^): if thou wert to consummate them, man (purusha) would eat man/ Accordingly, as soon as fire had been carried round them, he set them free, and offered oblations to the same divinities*, and thereby gratified those divinities, and, thus gratified, they gratified him with all objects of desire. 14. He makes offering with ghee, for ghee is fiery mettle: with fiery mettle he thus bestows fiery mettle upon him. 15. He concludes with those of the set of eleven (stakes), — the TrishAibh consists of eleven syllables, and the Trish/ubh is the thunderbolt, and vigour : with the thunderbolt, with vigour, the Sacrificer thus repels evil from within. 16. The Udayantyi (concluding oblation) having been completed, he seizes eleven barren cows, sacred to Mitra-Varu»a, the Vi^ve Dev&A, and BWhaspati *, with the view of winning these deities. And as to those of Br/haspati being last, — Br/haspati truly is the Brahman (n.), and thus he finally establishes himself in the Brahman. ' Thus (i. e. do not go through vith this human sacrifice) the commentator, probably correctly, interprets ' sa^sth&paya ' (instead of * do not kill,' St. Petersb. Diet, though, practically, it would, of course, come to the same thing), — Purusha, etin purusha* paxftn mi samtish/ipa^, udannay&dikiny angdny eshkm mi kri\ht ityartha^ ; yadi samsthipayishyasi tata^ xeshabhakshinukire^ia loke «pi purusha^ purusham bhakshayishyati tzk Hyuktam ity abhipr&ya^. In the same way the verse ought accordingly to have been translated in III, 7, 2, 8. * That is, he offers with the formulas ' To the Brahman, hail ! to the Kshatra, hail ! &c., running through the whole series of so-called divinities of the released victims. ' Viz. three for each of the first two deities, and five for BnTias* pati. Digitized by Google 4 1 2 5Atapatha-brAhmajva. 17. And as to why there are eleven of them, — the TrishAibh consists of eleven syllables, and the Trish/ubh is the thunderbolt, and vigour: with the thunderbolt, with vigour, the Sacrificer thus repels evil from within. The Traidh4tav! is the final offering (Udavas&nty^) : the mystic import is the same (as before^). 18. Now as to the sacrificial fees. What there is towards the middle of the kingdom other than the land and the property of the BrShmana, but including the men, of that the eastern quarter belongs to the Hotrt, the southern to the Brahman, the western to the Adhvaryu, and the northern to the Vdgktri; and the HotWkas share this along with them. 19. And if a Br&hmaiia performs the sacrifice, he should bestow all his property in order to obtain and secure everything, for the Brdhmaifa is every- thing, and all one's property is everything, and the Purushamedha is everything. 20. And having taken up the two fires within his own self", and worshipped the sun with the Uttara.N&rftya«a (litany, viz. Vfif. S. XXXI, 17- 22), let him betake himself to the forest without looking round; and that (place), indeed, is apart from men. But should he wish to live in the village, let him take up again the two fires in the churning-sticks, and having worshipped the sun with the Uttara-N&riya«a (litany) let him dwell at his home, and let him offer such sacrifices as he may * Viz. as set forth V, 5, 5, 6 seqq. ' Viz. by thrice inhaling the heat (or smoke) emitted by the fires. Cf. Mdnava-Dh. VI, 38 ; Baudh&yana-Dharmas. II, 17, 26. Digitized by Google XIII kAjvda, 6 adhyAya, 2 brAhmajva, 20. 413 be able to afford. But, indeed, this (sacrifice) is not to be imparted to any and every one, lest one should impart everything to any and every one, for the Purushamedha is everything; but one may only impart it to one who is known to him, and who is versed in sacred writ, and who may be dear to him, but not to any and every one. The (Stmbolical) Victims of the Puri^shamedha '. I. f . To the priesthood (he consecrates) a BrShma/ra — 2. To the nobilitj a Kshatriya — 3. To the Manits a Vaijya — 4. To penance (hardship, tapas) a SMtb, — 5. To darkness a thief — 6. To hell a man-slayer — 7. To evil a eunuch — 8. To barter an unchaste woman (ayobhO *)— 9. To desire a harlot (pvLmsihAtL) — 10. To the shriek (atikrush/a) a minstrel (migadha) — 11. To dancing a herald (bard, siita) — 1 2. To singing an actor (jaililteha)-^ 13. To the law a counsellor (sabhi^ara) — 14. To joking a timorous man—15. To fun (narma) a chatterer — 16. To laughter (hasa)an artizan (kdri, ? singer of praises) — 17. To pleasure (ftnanda) a woman's friend — 18. To enjoyment a maiden's son — 19. To skill a wheelwright — 20. To perseverance a carpenter — 21. To heat (tapas) a potter — 22. To craft a mechanic — 23. To handsome form a jeweller — 24. To beauty a barber •—25, To the arrow-shot an arrow-maker — 26. To the weapon a bow-maker — 27. To work a bowstring-maker — 28. To fate a rope-maker — 29. To death a huntsman — 30. To the end (antaka) a dog-keeper — 31. To rivers a fisherman (pau^shMa)— 32. To the ogress (of waste lands) a * Comp. Prof. Weber's German translation (Zeitschr. D. M. G., XVIII, p. 262 seqq. ; Indische Streifen, I, p. 76 seqq.), where the variants from the Taitt. Br. and the explanations of the commentaries are given. Not a few of the terms used (some of which are, indeed, explained in a different way by the commentators) are, however, still of doubtful meaning. Y§ig. S. XXX, 5-22. * ? The patronymic, or matronymic, of this, ' dyobhava ' is said to be the son of a .S^dra from a Vaijya woman. ' Or, as Mahfdhara takes 'subhe \-apam,' to well-being the seed- sower — einen S&mann dem Gedeihen, Weber. Digitized by Google 4 1 4 DATAPATH A-BRAhMAJVA. Nish&da' — 33. To the man-tiger (? werwolf) a mono-inaiiiac — 34. To the Gandharvas and Apsaras a roving outcast (vrSiya) — 35« To the teams (? prayu^) a madman — 36. To serpents and demons a blockhead (? apratipad) — 37. To dice a gambler — 38. To impassibility' a non-gambler — 39. To the devils (pLrSias) a female cane-worker (basket-maker) — 40. To the hobgoblins (y&tu- dh&na) a female worker in thorns — 41. To intercourse a gallant — 42. To the house a paramour — 43. To trouble an unmarried elder brother whose younger brother is married — 44. To calamity a younger brother married before his elder brother — 45. To failure • the husband of a younger sister whose elder sister is unmarried — 46. To reparation an artiste in embroidery — 47. To agreement a female practiser of love-spells — 48. To garrulity (prakimodya) an attendant. IL I. To colour a devoted adherent — a. To strength a giver of gifts^3. To excrescences* a hunchback — 4. To merriment a a dwarf — 5. To the doors a lame one '—6, To sleep a blind one — 7. To injustice a deaf one — 8. To the means of purification (? purging) a physician — 9. To knowledge a star-gazer — 10. To desire of learning one who asks questions — 11. To the desire of adding to one's knowledge one given to ask questions about (everything). III. I. To the bounds (of land or propriety) an arbitrator — 2. To ruins an elephant-keeper — 3. To speed a groom — 4. To thrift a cowherd — 5. To vigour a shepherd— 6. To fiery mettle a goatherd— 7. To refreshment (? food) a cultivator of the soil — 8. To the sweet beverage (? nectar) the distiller of liquor — 9. To happiness the guardian of a house — 10. To prosperity a possessor of wealth — 11. To superintendence an assistant doorkeeper*. IV. I. To the light a gatherer of fire-wood — 2. To brilliance " One of the wild aboriginal tribesmen. " ? Iryata, lit. the state of one requiring to be roused* • ? ' envy ' St. Petersb. Diet, (ardddhi). • The meaning of * utsdda' is doubtful ; it might be * removal/ only the etymological meaning of *ut-sad' having probably suggested |he combination. • Mahtdhara takes *sHima' in the sense of one aflfected with ophthalmia (cfc srdva): in both senses the association of ideas is inlelUgible, though apparendy (as in other cases) of a jocular nature. • Or, the assistant of a charioteer, according to Mah, and Sdy. Digitized by Google XIII KksDA, 6 ADHYAyA, 2 BRAhMAJVA, 20, 415 a fire-kindler — 3. To the sun's sphere a sprinkler (anointer of a king) — 4. To the highest heaven a distributer (of portions) — 5, To the world of the gods a carver (of portions) — 6. To the world of men a scatterer (? seasoner *) — 7. To all the worlds a pourer out (of drink *) — 8. To decay and murder a chumer ' — 9. To the (animal) sacri- fice (or, sacrificial essence) a washer- woman — 10, To concu-* piscence a female dyer — if. To quarrelling one of a thievish disposition. V. I, To manslaughter an informer — 2. To discriminadon a doorkeeper — 3. To oversight an assistant doorkeeper* — 4. To strength (cf. II, 2) an attendant — 5. To plenty a servant — 6. To the pleasant one speaking pleasantly — 7. To security one mounted on a horse — 8. To heaven (svarga loka) a dealer out of portions (cf. IV, 5) — 9. To the highest heaven a distributer (of portions ; cf. IV, 4)— 10. To wrath one who makes iron red-hot — 1 1. To anger an absconder (? a yielder, coward). VI. 1. To application a yoker — 2. To grief one ready to attack — 3. To peaceful dwelling an unyoker — 4. To up-hills and down-hills one standing on three legs (of firm character) — 5. To bodily form a haughty one (?)— 6. To virtue a woman who prepares unguents — 7. To calamity (cf. 1, 44) a woman who makes scabbards — 8. To Yama (the god of death) a tarren woman — 9. To Yama ' one who bears twins — 10, To Atharvan one who has miscarried — 1 1. To the samvatsara (the first year of the five years' cycle) one in her courses. VII. I. To the parivatsara (the second year) one who has not yet borne children — 2. To the iddvatsara (the third year) one who transgresses (the matrimonial bonds)— 3. To the idvatsara (the fourth year) one who oversteps (the bounds of propriety) — 4. To the vatsara (the fifth year) one who is worn out — 5. To the year a gray-haired one — 6. To the J^ibhus a furrier — 7. To the Sddhyas a tanner — 8. To the lakes a fisherman (dhaivara) — 9. To stagnant (waters) a boatsman — xo. To pools a Bainda* — ii. To reed* marshes one living on dried meat (or fish). * Mahtdhara takes 'prakaritri' in the sense of *viksheptri'; SSy. in that of * sower of discord.' * ? SSy. makes *upasektrt ' a composer of feuds (!). ' ? * a stirrer up of discord,' Sdy, * Thus alsoMahldha|,ra; charioteer, SSy.; cf. Ill, ii. » Yamf, Taitt. Br. * According to Mahidhara, a wild tribesman (inhabitant of the jungle) ; *one living by the net,' S4y. Digitized by Google 4l6 DATAPATH A-BRAhMAJVTA. . VIII. I. Tb the opposite bank a ' m4rg^ ' ' — a. To the near bank a fisherman (kevarta) — ^ To shallows an Anda* — 4. To uneven (? deep) places a fisher (main&la) — 5. To sounds (svana) a Par»aka ' — 6. To caverns a Kirita (woodman) — 7. To mountain- ridges a Gambhaka^ — 8. To the mountains a Kimpurusha' — ^9. To loathing a Paulkasa' — 10. To colour a worker in gold (cf. I, 23)^ II. To the balance (pair of scales) a merchant. IX. I. To the latter part of the evening one exhausted — 2. To all beings (spirits) a leper (sidhmala)— 3. To good fortune a wakefid one — 4. To ill-fortune a sleepy one — 5. To trouble (cf. 1, 43) a newsmonger — 6. To adversity a spiridess one — 7. To collapse a waster^ — 8. To the king of dice a gambler (cf. I, 37)— 9. To the Kr/ta (-die) one who takes advantage of mistakes in the game* — 10. To the Tretd (-die) one who plays on a (regular) plan' — II. To the Dvipara (-die) one who plans to over-reach' (his fellow-player), X. I. To the Askanda ^® (-die) a post of the gaming-room" — 2. (cf. I, 29) one who ' approaches ' a cow — 3. To the end (antaka, cf. I, 30) a cow-slayer — 4. To hunger one who goes begging of one cutting up a cow — 5. To evil-doing a ^araka-teacher — 6. To evil (cf. I, 7) a robber — 7. To the echo a reviler — 8. To the noise a ^ * The son of a mn'g&ri (? huntsman)/ Mahtdhara ; ' one who catches fish with his hands/ S&y. * According to Mahtdhara, Uie maker of ' bandhan&ni (? strings, or dams);' — according to S&y., one who catches fish by means of dikes. ' ? A Bhilla (Bheel, mountaineer, woodman) ;-»one catching fish by means of feathers (pania), S&y. * Apparently a man of a voracious, flesh-eating tribe. * Apparently a low, despicable man. * Explained as one of very low birth, or more particularly, as the son of a Nishfida from a Kshatriya woman. ' Lit. a cutter away (? a spendthrift). ' Thus Mahtdhara explains ' ftdinavadarxa ' ; ' one who works for his fellow-player's ruin/ St. Petersb. Diet ' The terms ' kalpin * and ' adhikalpin ' are of doubtful meaning — * arranger ' arid * head-arranger,' Weber. *• Lit. ' the assailer,' apparendy another name for the die usually called Kali. On these dice see part iii, p. 106, note i. " Explained as a jocular expression for the habitual frequenter of the gambling-house. Digitized by Google XIII KkNDA, 7 ADHYAyA, I BRAhMA^A, I. 417 growler — 9. To the end (anu) a babbler— 10. To the endless a dumb one — 11. To articulate sound (jabda) a drum-beater. XL I. To festive joy a lute-player — a. To the cry a flute- player — 3. To the confused (noise) a conch-blower — 4. To the forest a forester — 5. To broken woodlands one who watches woods on fire — 6. To fun (narma I, 15) a harlot (I, 9) — 7. To laughter an artizan (1, 16) — 8. To the sea-monster (?) a mottled woman * (?) — 9-1 1. To power a village-headman, an astrologer, and a herald (? abhikrof aka). XII. (Added to those at the second post) : — 1-3. To dancing (1, 1 1) a lute-player (XI, i), a hand-clapper, and a flute-player (XI, a) — 4. To pleasure (I, 17) a musician — 5. To fire a fat man — 6. To the earth a cripple — 7. To the wind a ^indklsL (outcast) — 8. To the air a stafif-dancer * — 9. To the sky a bald-headed one — 10. To the sun a yellow-eyed one — 11, To the stars one of variegated colour — i a. To the moon a leprous one (kil&sa, cf. IX, 2) — 13. To the day a light-coloured one with yellow eyes — 14. To the night a black one with yellow eyes. — He then seizes these eight misshapen ones — 15. One who is too tall — 16. One too short — 17. One too stout — 18. One too lean — 19. One too light-coloured — ao. One too black — ai. One too bald — aa. One with too much hair : — these (are to be) neither .Silidras nor Brihmanas, and are sacred to Prs\^pati; — 23. A minstrel (m&gadha, I, 10) — 34. A harlot (pu/»x^t, cf. I, 9) — 35. A gambler (I, 37)^36. A eunuch (I, 7) :— these (also are to be) neither .S&dras nor Br&hmanas, and are sacred to Pra^pati. Seventh AdhyAya, First BrAhmajva. The Sarvamzdha, or All-Sacrifice. I. Brahman Svayambhu (the self-existent, n.) was performing austerities '. He said this much, — * St. Petersb. Diet, conjectures *To lust a sportive woman (? dancer or singer).' ' ' VaiKuanartin ' explained by Mahtdhara as one who practises dancing by means of a bamboo-staff (vamxena nartanartla) ; by S&y. as one who makes his living by dancing on the top of a bamboo-staff (vajn^granrf tt^^vin) ; hardly a 'family-dancer/ Monier-Williams. » Cf. J. Muir, Orig. Sanskrit Texts, vol. v, p. 37 a. [44] E e Digitized by Google 4 1 8 5^atapatha-brAhmajva. * Verily, there is no perpetuity in austerities ; well, then, I will offer up mine own self in the creatures, and the creatures in mine own self.' And, accord- ingly, by offering up his own self in the creatures, and the creatures in his own self, he compassed the supremacy, the sovereignty, and the lordship over all creatures; and in like manner does the Sacrificer, by thus offering all sacrificial essences ^ in the Sarvamedha, compass all beings, and supremacy, sovereignty, and lordship, 2. Now this Sarvamedha is a ten-days (Soma-) sacrifice, for the sake of his gaining and winning every kind of food, for the YirSig' consists of ten syllables, and the Virfif is all food. At this (sacrifice) he builds the greatest possible fire-altar, for this — to wit, the Sarvamedha — is supreme amongst all sacrificial performances : by means of the supreme (sacrifice) he thus causes him (the Sacrificer) to attain supremacy, 3, The first day thereof is an Agnish/ut Agnish/oma^ for the sake of his/ gaining and winning all the gods, for the Agnish/ut Agnish/oma is Agni ; and all the gods have Agni (the sacrificial fire) for their mouth. The cups of Soma thereat pertain to Agni, and so do the PuroroS ' formulas pertain to Agni, in order that everything should pertain to Agni. * Or, all kinds of victims (medha). * That is, a one-day's Soma-sacrifice (ek&ha) of the Agnish/oma order, arranged so as specially to promote the praise of Agni. In the same way the next three ekihas are intended to honour special deities. ' That is, the formulas preceding the 'upayftma' ('Thon art taken with a support, &c.,' cf. part ii, p. 259, note x) or formula with which the cup of Soma is drawn. Digitized by Google XIII kAnda, 7 adhyAya, i brAhmajva, 9. 419 4. The second day is an Indrastut Ukthya, for the sake of his gaining and winning all the gods, for Indra is all the gods. The cups of Soma thereat pertain to Indra, and so do the Puroru/t formulas pertain to Indra, in order that everything should pertain to Indra. 5. The third day is a Stiryastut Ukthya, for the sake of his gaining and winning all the gods, for Sflrya is all the gods. The cups of Soma pertain to Sflrya, and so do the Purorui formulas pertain to Stirya, in order that everything should pertain to Sftrya. 6. The fourth day is a Vaii'vadeva, for the sake of his gaining and winning all the gods, for the All-gods (Vi,yve DevSA) are all the gods. The cups of Soma pertain to the All-gods, and so do the Puroruif formulas pertain to the All-gods, in order that everything should pertain to the All- gods. 7. The fifth day is a central A^vamedhika^ one : at this (sacrifice) he seizes a horse meet for sacrifice, for the sake of his gaining the sacrificial essence of the horse. 8. The sixth day is a central Paurusha-^ medhika* one: at this (sacrifice) he seizes men meet for sacrifice, for the sake of his gaining the sacrificial essence of man. 9. The seventh day is an Aptory4ma, for the sake of his gaining all kinds of Soma-sacrifices : at this (sacrifice) he seizes all kinds of (victims) meet for sacrifice, both what is animate and what is ^ That is, an Ukthya sacrifice, cf. p. 259, note a; XIII, 5, i, 5 8eqq« * That is, an Atiritra, cf. XIII, 6, i, 9, £ e 2 Digitized by Google 420 ^atapatha-brAhmajva. inanimate. Of those with omenta he offers the omenta, and of those without omenta they throw down pieces cut out of the skin*, and of herbs and trees they do so after cutting them up, — every kind of food of both the dry and the fresh he offers, in order to gain every kind of food. Everything he offers, and to every one he offers in order to gain and to win everything. The omenta having been offered at the morning-service, and in the same way the oblations at the evening- service, — ID. The eighth day is a Triwava one*, for the Tri«ava (stoma) is the thunderbolt, and by means of the thunderbolt, indeed, lordship (kshatra) is gained : by means of the thunderbolt he thus gains lordship. 11. The ninth day is a Trayastri»f5a one*, for the sake of his gaining a foothold, for the Trayas- trimsB, (stoma) is a foothold. 12. The tenth day is a ViJva^it Atirdtra with all the Pr/sh/Aas *, for the sake of his gaining and winning everything, for the Vi^v^t Atir4tra with all the FrtshiA^s is everything, and the Sarvamedha is everything. 13. Now as to the sacrificial fees : whatever there is towards the middle of the kingdom other than the property of the Brihma«a, but including land and ' Lit., * after cutting (pieces) out of the skin they throw down.' • That is, one on which the Trinava (thrice-nine-versed) Stoma is used in chanting. ' That is, one on which the thirty-three-versed hymn-form is used. * For a Soma-sacrifice with all the rrish/Aa-s&mans, see part iii, introdr p. xx seqq. On the two kinds of Vlrvi^t ek&has, the Agnish/oma and the Atir&tra Virvs^t, see part iv, p. 320, note 2. Digitized by Google XIII KkNDA, 8 ADHYAyA, I BRAhMAJVA, I. 42 1 men, of that the eastern quarter belongs to the Hotri, the southern to the Brahman, the western to the Adhvarjru, and the northern to the IJdg&trt; and the HotWkas share this along with them. 14. Vi^vakarman Bhauvana once performed this sacrifice, and having performed it he overpassed all beings, and became everything here ; and verily he who, knowing this, performs the Sarvamedha, or who even knows this, overpasses all beings, and becomes everjrthing here, 15. It was Ka^yapa who officiated in his sacri- jfice, and it was concerning this that the Earth ^ also sang the stanza ; — * No mortal must give me away ; thou wast foolish, Vixvakarman Bhauvana : she (the earth) will sink into the midst of the water ; vain is this thy promise unto Kaxyapa.' Eighth AdhyAya. First BRAHMAi^^A. Funeral Cerkmonies. I. They now* do what is auspicious for him. They now prepare a burial-place (xmax&na ') for him, ^ Or, the ground, which Vixvakamian Bhauvana gave away as sacrificial fee. On this legend cp. Ait Br. VIII, 3i ; J. Muir, Orig. Sanskrit Texts, vol. i, p. 456 ; vol. iv, p. 369. ' The commentator is at pains to show that ' atha ' here has not the force of 'thereupon' — that is after the performance of the Sarvamedha — but that of introducing a new topic ('Now, they do ...'); and that therefore the directions about to be given are by no means intended to apply only to one who has performed the Sarvamedha, or even to the AgniiHt, or builder of a fire-altar, but also to others. * Y&ska (Nir. Ill, 5) resolves this word into 'jman' (body) + 'jayana' (couch); whilst Prof. Weber, Ind. Stud. I, p. 189, proposes 'arman' (stone) + 'xayana' (couch). The imajfina, or burial-place, sepufehre, is constructed in the form of a tumulus, or grave-moond. Digitized by Google 422 ^atapatha-brAhma^a. (to serve him) either as a house or as a monument ; for when any one dies, he is a corpse (^va), and for that (corpse) food (anna) is thereby prepared, hence * ^avdnna/ for, indeed, * Javdnna ' is what is mystic- ally called * smasSinaL.' But ' sm3s&k' also are called the eaters amongst the Fathers, and they, indeed, destroy in yonder world the good deeds of him who has had no sepulchre prepared for him: it is for them that he prepares diat food, whence it is '^maidnna,' for '^masinna' is what is mystically called * smsLsAnsi* 2. Let him* not make it too soon (after the deceased man's death) lest he should freshen up his sin ; but let him make it a long time after, as thereby he obscures the sin; — ^and when people do not even remember the years (that have passed % as thereby one causes the sin to pass into oblivion. If they do remember*, — * Viz. the Sacrificer, the performer of the funeral rites, being the next of kin. * This is the way in which the scholiasts interpret the corres- ponding rule, K&ty. •S'r. XXI, 3, i (pitn'medha^ sa/Rvatsarismrxlau), 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. Delbrflck, Altind. Syntax, p. 351 translates the passage. For the subject of the verb *they remember it,' Prof. Delbrtlck 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 smi\h xrutyabh&vas {fJkm) tena iirakanu»ena agha;» p&pakara»am gamayati, kix^i xma^ana/n kurva- sx9S2M2jn (? kurvataA xrava^iam) ^unav&do«pi na xrmottty (1) artha^. ' In this way Harisv&min, as well as the scholiasts on KSty. XXI, 3, 3, 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. Digitized by Google XIII juXnda, 8 adhyAya, i brAhmajva, 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 Svadhd is the food of the Fathers : he thus places him along with food, the SvadhA; — or in (the month of) Mdgha, thinking, • Lest (m4) sin (agha) be in us ; ' — or in summer (nid^gha), thinking, * May thereby be removed (ni- dh&) our sin (agha) ! ' 5. Four-cornered (is the sepulchral mound). Now the gods and the Asuras, both of them sprung from Pra^pati, 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 Asura nature, the Easterns and others*, (make them) ' That is, a lunar mansion consisting of a single star, such as iTitr^ and Pushya (in contradistinction to such in the dual, as PunarvasO and Viiftkhe, and to those in the plural number, as the KrrUik&s). As regards the symbolic connection of the uneven number with the deceased ancestors, the commentator reminds us of the &ct 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. ' Y& isurya^ pr&i(yas t^i^d ye tvat parimai»i^l&ni (xmar&nini kurvate), — Prof. Weber, Ind. Stud. I, p. 189, takes this in the sense of ' part of the prsL^ya, the dsurya^ prs^i^ of them (hence probably Digitized by Google 424 ^atapatha-brAhmaj^^a. rounds for they (the gods) drove them out from the regions. He arranges it so as to lie between the two regions, the eastern and the southern*, for in that region assuredly is the door to the world of the Fathers : through the above he thus causes him to enter the world of the Fathers ; and by means of the (four) comers he (the deceased) establishes him- self in the regions, and by means of the other body * (of the tomb) in the intermediate regions : he thus establishes him in all the regions. 6, Now as to the choosing of the ground. He makes it on ground inclining towards the north, for the north is the region of men : he thus gives him (the deceased) a share in the world of men ; and in that respect, indeed, the Fathers share in the world of men that they have offspring; and his (the deceased mans) offspring will, indeed, be more prosperous. 7. * Let him make it on ground inclining towards the south,' they say, * for the world of the Fathers inclines towards the south : he thus gives him a share in the world of the Fathers.' Let him not do so, however, for, indeed, such a one is an opening tomb, and certainly another of these (members of the dead man's family) quickly follows him in death. the non-Aryan portion of them), have round nnarina.' J. Muir, Orig. Sansk. Texts, vol. ii, p. 485, takes no account of the words ' ivad ye tvat/ For our rendering of these words, cp. V, 3, 2, 2 j(idr&ms tvad y&ms tvat, 'iStldras and others,' or '.Sfidras and suchlike people/ ^ That is to say, its front side is towards the south-east. Cp. p. 428, note 4. * That is, by means of the sides of the grave which are to face the intermediate points of the compass. Digitized by Google XIII KkNDAf 8 ADHyAyA, I BRAHMAYA, 9. 425 8. And some, indeed, say, 'Let him make it on a counter-cutting^ in ground inclined towards the south, for such (a tomb) indeed becomes rising sin K* But one must not do so, for indeed such (a burial place) alone becomes rising sin which one makes on ground inclining towards the north. 9. On any level (ground) where the waters, flowing thither from a south-easterly direction', and coming to a stand-still, will» on reaching that (north-westerly) quarter, without pressing forward *, join imperishable water •, on that (ground) one may make (the tomb) ; for, water being food, one thereby offers food to him from the front towards the back ; and, water being the drink of immortality, apd that region between the rising of the seven ^/shis * and the setting of the sun being the quarter of the living, one thereby bestows the drink of immortality upon the living : — and such a one, indeed, is a clos- ing tomb ; and verily what is good for the living that is also good for the Fathers. ' This 18 meant as a literal rendering of ' pratyarsha/ What is intended thereby would seem to be either a cutting made into south- ward sloping ground, in such a way as to make the cut piece of ground rise towards the south, or perhaps such a part of the south- ward inclined ground as naturally rises towards the south. The St. Petersburg Diet suggests 'steep bank (escarpment), or side (of a hill).' Kdty. XXI, 3, 15 (kakshe) seems also to imply some kind of hollow ground, surrounded by bushes and trees. ' That is, apparently, lightened, or improving, sin. ' It might also mean, in a south-easterly direction, but the comparison with food introduced into the mouth from the front (east) and the specification of the opposite direction evidently point to the above meaning. * That is, without urging forward the standing water which they join, but quickly flowing into it * That is, apparently, such a lake as never dries up. * That is, [/rsa major ^ the Great Bear, or Charles's Wain. Digitized by Google 426 ^ATAPATHA-BRAHMAi^A, 10. Let him make it in a pleasant (spot), in order that there should be pleasure for him; and in a peaceful (spot), in order that there should be peace for him. He must not make it either on a path, or in an open space, lest he should make his (the deceased's) sin manifest. 11. Whilst being secluded it should have the sun shining on it from above ' : in that it is secluded one hides his sin ; and in that it has the sun shining on it from above — yonder sun being the remover of evil — he, indeed, removes the evil from him, and he also causes him to be endowed with the radiance of the sun. 12. Let him not make it where it would be visible from here *, for assuredly it is beckoning, and another of these (members of his family) quickly follows (the deceased) in death. 13. Let there be beautiful objects ' at the back, — for beautiful objects mean offspring: beautiful objects, offspring, will thus accrue to him. If there be no beautiful objects, let there be water either at the back or on the left (north) side, for water is indeed a beautiful object; and beautiful objects, offspring, will indeed accrue to him. 14. He makes it on salt (barren) §oil, for salt means seed ; the productive thus makes him partake in productiveness, and in that respect, indeed, the * That is, it should be in a place where at midday the rays of the sun do not fall obliquely on it, KSty. XXI, 3, 15 comm. « That is, from the village, cf. Kdty. XXI, 3, 18. ' Or, beautiful ground (^tra). According to the comments on K&ty. XXI, 3, 23 this means that the site of the grave should be so chosen that there are at the back (or west) of it, either woods of various kinds, or ground diversified by woods, hills, temples (!) ftc. Digitized by Google XIII KksDAy 8 adhyAya, I brAhmaj^a, 1 6. 427 Fathers partake in productiveness that they have oflFspring: his offspring assuredly will be more prosperous. 15. On such (ground) as is filled with roots, for to the Fathers belongs the (sod) filled with roots ; — it is (sod) of vlri»a (Andropogon muricatus) and other grasses, for thus the Fathers' share in this (earth) is not excessive ^ ; and he also thereby makes (the deceased's) sin to be restricted K 16. Let him not put it near (where grows) BhClmiplya*, or reeds, or A^magandhi*, or Adh- y&nd&, or Prwnipar«l (* speckled-leaf,' Hemionitis cordifolia); nor let him make it near either an A,fvattha (Ficus religiosa), or a Vibhltaka (Termin- alia bellerica), or a Tilvaka (Symplocos racemosa), or a SphClr^ka (Diospyros embryopteris), or a Haridru (Pinus deodora), or a Nyagrodha (Ficus indica), or * Whilst their share would have been excessive, if all the ground covered with vegetation were assigned to them. It is also worthy of note that Kdty. Sr, XXV, 7, 17, in enumerating the plants which are to be removed from the site of the funeral pile, mentions (apparently in the place of our Bhdmip^S) the Vi^kha, explained by the commentator as identical with 'diirvi' ; and Sir H. M. Elliott, Races of the N. W. Province of India, II, p. 303, remarks, on the Diib grass (Agrestis linearis, or Cynodon dactylon), that 'its tenacity whenever it once fixes its roots has caused it to be used in a common simile when the attachment of Zamihddrs to their native soil is spoken of.' " Apparently lit. 'binding (itself),* ?i.e. either restricted in quantity, or limited to his own person, not transmitted to his son. Cf. XIII, 8, 3, 10. It can hardiy be taken in the sense of • binding the sin.' ' Literally, 'Earth-net,' apparently some troublesome creeping plant corresponding to our rest-harrow (Ononis arvensis or spinosa), or couch-grass (Triticum repens), but of tropical dimensions. * Lit. * rock-smell,' perhaps identical with Arvagandhi (lit * horse^ smell,' Physalis flexuosa). Digitized by Google 428 ^ATAPATHA-BRAHMAi^A. any other (trees) of evil name\ so as to avoid (such) names from a desire of good luck. 17. Now as to the order of procedure. For an Agniiit (builder of a fire-altar) one makes the tomb after the manner of the fire-altar ; for when a Sacri- ficer builds a fire-altar he thereby constructs for himself by sacrifice a (new) body for yonder world ; but that sacrificial performance is not complete until the making of a tomb; and when he makes the tomb of the Agni^t after the manner of the fire- altar, it is thereby he completes the Agni^tyi, 18. One must not make it (too) large lest he should make the sin (of the deceased) large. * Let him make it as large as the fire-altar without wings and tail/ say some, ' for like that of the fire-altar is this his (the Sacrificer's) body.' 19. But let him rather make it just of man's size : he thus leaves no room for another ; —broader (vartyas) behind*, for what is (left) behind is off- spring : he thus makes the (dead man's) offspring more excellent ^ (varlyas) ; — and broader on the left (north * or higher, uttara) side, for the later (uttara) ' The commentator, on K4ty. XXI, 3, 20, and VS^. S. XXXV, I, instances the jleshmantaka (' antiphlegmatic/ i. e. Cordia latifolia or myxa) and the kovid&ra {* bad for splitting,' Bauhinia varie- gata; which, according to Stewart and Brandis, shows vertical cracks in the bark). " The grave being constructed in such a way that the four comers lie in the direction of the four quarters, the back, or west side of the grave would really mean the side facing the north-west. " Or, perhaps, more extended, more numerous or prosperous. * In reality, the nonh means here the side facing the north-east The side of the tumulus is to form a quadrilateral, of which the two sides intersecting each other at the north corner, are to be longer than the two which intersect at the south corner ; viz. each of the Digitized by Google XIII kIyda, 8 adHyAya, 2 brAhmajva, i. 429 are offspring: he thus makes the offspring more excellent. Having attended to this, he encloses it with cords twisted (and extended) in the non-sunwise way ^ ; for the (sacrificial) performance connected with the Fathers is done in the non-sunwise way. 20. He then bids them cut out (the earth). He should cut it out to whatever extent he intends to raise (the sepulchral mound), but let him rather cut it out so as to be just of man's size : he thus leaves no room for another. For, on the one hand *, the Fathers are the world of plants, and amongst the roots of plants they (are wont to) hide ; and, on the other *, (he does so) lest he (the deceased) should be separated from this (earth). Second BrAhmaya. I. Now, some bank up (the sepulchral mound) after covering up (the site). The gods and the Asuras, both of them sprung from Pra^pati, were contending for (the possession of) this (terrestrial) world. The gods drove out the Asuras, their rivals and enemies, from this world ; whence those who fonner is to measure one man's length plus 9^ angulas (thumb's breadths), and each of the latter one man's length minus 9^ angulas. See comm. on Y&g, S. XXXV, i. ' That is, by twisting or spinning the strands from right to left, or contrary to the sun's course. The cord is extended round the grave from right to left (east, north, west, south) by means of pegs driven into the ground at the four comers ; see XIII, 8, 4, i. * I do not see how the usual force of 'atho' — viz. that of introducing a new element or argument either analogous, or not quite conformable, to what precedes (cf. Delbrflck, Altind. Syntax, p. 513) — can apply to this double use of the particle. The two ' atho ' seem to introduce the reasons for his digging up the ground, and for his not digging up more than a man's size. Digitized by Google 430 .satapatha-brAhmaj^a. are godly people make their sepulchres so as not to be separate (from the earth), whilst those (people) who are of the Asura nature, the Easterns and others, (make their sepulchral mounds) so as to be separated (from the earth), either on a basin ^ or on some such thing. 2. He then encloses it by means of enclosing- stones: what those enclosing-stones (round the fire-hearths) are, that they are here*. With a formula he sets up those, silently these : he thus keeps separate what refers to the gods and what refers to the Fathers. With (an) undefined (number of stones he encloses it), for undefined is yonder world. 3, He then sweeps that (site) with a pali^a (Butea frondosa) branch — what the sweeping (signified) on that occasion', that (it does) here — with (V4f. S. XXXV, i), 'Let the niggards avaunt from hence, the perverse scorners of the gods!' — he thereby expels from this world the niggards, the perverse haters of the gods, the Asura- Rakshas ; — *it is the place of this Soma-offerer,' for he who has performed a Soma-sacrifice is a Soma- offerer; — *(an abode) distinguished by lights, by days, by nights,' — ^he thereby makes him to ' I take the * hund ' to be a shallow stone basin or trough, either solid or consisting of masonry (bricks) in the manner of our stone- lined graves. • Cf. VII, I, 1, 12 seq. * The enclosing-stones are the womb: he thus encloses the seed here sown in a womb. . • And, again, the Gfirhapatya hearth is this (terrestrial) world, and the enclosing- stones are the waters : he thus surrounds this world with water.' * Viz. in building the Gdrhapatya hearth (VII, i, i, ii seqq.); no such sweeping taking place in preparing the site for the Ahavantya (VII. 3. I. 7). Digitized by Google XIII kXnda, 8 adhyAya, 2 brAhmaj^a, 6. 431 be of the world of the seasons, the days and nights ; — 4. *May Yama grant him an abode;' — for Yama has power over the abode in this (earth), and it is him he solicits for an abode therein for this (dead man). He throws out this (branch) to the right (south), the other ^ to the left (north) side : he thus keeps the divine separate from what belongs to the FaUiers. 5. He (the Adhvaryu) then yokes (the team) to the plough on the south side, — ^some say on the north side: he may do as he chooses. Having given the order, saying, * Yoke ! ' he (the Sacrificer) utters the formula (V4f. S. XXXV, 2), *May Savitrt vouchsafe for thy bones a place in the earth!' — Savitn now indeed vouchsafes a place in the earth for his (the deceased mans) bones; — * Let the oxen be yoked therefore!* for it is indeed for this work that the oxen ar6 yoked, 6. It is (a team) of six oxen, — six seasons are a year: on the seasons, on the year, as a firm foundation, he thus establishes him. Having turned round (the plough) from right to left^ he ploughs the first furrow with (V^. S. XXXV, 3), *May Vdyu purify!' along the north side (along the cord) towards the west®; with, *May ' Viz. that used in sweeping the Gdrhapatya, VII, 7, i, 5. * That is, having driven the plough round from the south side to the north, in the non-sunwiae direction (i. e. keeping the sepulchral site on the left hand side). * In ploughing the site of the fire-altar, the first furrow was drawn along the south side from west to east ; and then, in sunwise fashion, from the south-west comer round along the west, north, and east sides ; see VII, a, 2, 9 seqq. Digitized by Google 432 .SATAPATHA-BRAHMAiVA. Savitre purify!' along the west side towards the south; with, 'With Agni's lustre!' along the south side towards the east; with, 'With SOrya's brilliance!' along the front side towards the north. 7. Four furrows he ploughs with a formula : he thereby establishes him in whatever food there is in the four quarters. And (as to why it is done) with a formula, — certain, assuredly, is the sacrificial formula (yafus), and certain are these quarters. 8. He then ploughs across the body (of the sepulchral site) — he thereby establishes him in whatever food there is in the year ^ — silently with (an) undefined (number of furrows), for undefined is yonder world. 9. Having performed the work for which he has put the team to that (plough), he now unfastens it: *Let the oxen be unyoked!' he says, for.it is for that work that the oxen were yoked. To the right (south) side* he removes this (plough and team), to the left (side) any other : he thus keeps the divine separate from what belongs to the Fathers. Third BRAHMAiN^A. I. He then sows (seed) of all (kinds of) herbs : what the all-herb (seed signified) on that occasion \ that (it does) here. With many (verses *) he sows * The Sacrificer's body (trunk) or self, like that of Prajg^pati, is as usual identified with the year (Father Time). * Or rather to the south-west side, whilst at the Agniibyana (VII, 2, 2, 21) it was done towards the north-east. " Viz. that it means food of every kind, see VII, 2, 4, 14. . * Viz. with fifteen verses (VII, a, 4, 15 seqq.) of which the one here used formed part (part iii, p. 340, note 2, verse 5). Digitized by Google XIII KkNDA, 8 adhyAya, 3 brAhmaya, 3. 433 that (former seed), with a single one this, — ^he thus keeps the divine separate from what belongs to the Fathers,— with (VAf. S. XXXV, 4), ^On the A^vattha tree is your abode, on the Par»a dwelling is made for you, (possessed of cattle shall ye be, when ye save the Man):' for long life he thereby prays for these (the Sacrificer s family), and accordingly each subsequent one of them dies of old age^ 2, He then pours out that (jarful of bones *) ; for this earth is the foundation: on this (earth), as a foundation, he thus establishes him. Before sunrise (he does so), for, in secret, as it were, are ' the Fathers, and in secret, as it were, is the night; — in secret, indeed, he does this, (but) so that (the sun) should rise over him doing it: on both day and night he thus establishes him. 3. [He does so, with YS^. S. XXXV, 5-6,] ' May Savitr/ deposit thy bones in the mother's lap,' — Savitr* thus deposits his bones in the lap of the mother, this earth; — *0 Earth, be thou propitious unto him!' he thus says this in order that this (earth) may be propitious to him. — * In the deity Pra^&pati I place thee, in the world nigh unto the water*, O N. N.,' therewith he mentions the name (of the deceased) ; for nigh to ^ That is, they die of old age, just as do the herbs now sown to which the verse is, of course, addressed in the first place. Cf, Mahfdhara on Vl^. S. XII, 79. * On burning the dead body, immediately after death, the caW dned bones were carefully collected and kept in an earthen vessel ; cf. p. 117, note 3. ' Or, in a place near water. The SamhitA adds (either before or after the dead man's name), * May he (Prs^pati) bum away our sin I ' [44] r f Digitized by Google 434 ^atapatha-brAhmajva. the water, indeed, is this (terrestrial) world: he thus places him in the deity Pra^pati, in the world nigh unto the water. 4. He then says to some one, * Proceed in that (southern) direction without drawing breath, and, having thrown down the jar, return hither without looking behind thee!' He then mutters (VAf. S. XXXV, 7), *0 Death, go away another way, what second way there is of thine other than the path of the gods*; 1 call unto thee that hast eyes and hearest: hurt not our family nor our men!* for long life he thereby prays for these, and accordingly each subsequent one of them dies of old age. 5. He then arranges him (the dead man) limb by limb, with (V^^. S. XXXV, 8^), ' Propitious be the wind unto thee, propitious the heat of the sun; propitious be the bricks; pro- pitious be the fires unto thee, and may the earthly ones not scorch thee! — May the regions fit themselves to thee, and may the waters be most kind unto thee, and the rivers ; and kind also the air: may all the regions fit themselves to thee!' — he thereby makes every- thing fit itself to him, and be auspicious for him. 6. Now thirteen unmarked * bricks, measuring a foot (square), have been made : they are just like those bricks in the fire-altar. Those (altar bricks) he lays down with a formula, silently these : he thus keeps the divine separate from what belongs to the Fathers. * Viz. the 'pitriydna,' or path of the Fathers. See I, 9, 3, 2. * That is, not marked with lines, as those of the fire-altar are. As to the use of pebbles, instead of bricks, in the case of one who has not performed the Agniiayana, see XIII, 8, 4, 11. Digitized by Google xiii kXnda, 8 adhyAya, 3 brAhmajva, 12. 435 7. There are thirteen of them, — thirteen months are a year: on the seasons, on the year, he thus establishes him, as on a firm foundation. 8. They measure a foot (square), — the foot is a foundation: a foundation he thus prepares for him. Unmarked they are, for in secret, as it were, are the Fathers, and in secret, as it were, is what is unmarked : he thus secretes what is in secret 9. One of them he places in the middle, with the front side towards the east: this is the body (trunk); — three in front, fitted to (the position of) the head: that is the head; — three on the right: that is the right wing (side); — three on the left: that is the left wing; — three behind: that is the tail. Thus this his body, furnished with wings and tail, is just like that of Agni (the fire-altar). 10. He then bids them bring some soil from a cleft in the ground, for thus the Fathers' (share) in this (earth) is not excessive ; and he also thereby makes the (dead man's) sin to be restricted \ And some, now, dig in that intermediate (south-eastern) quarter, and fetch it from there ; and others, again, do so towards the south-west, and fetch it northwards from there : he may do as he chooses. 11. Let him not make it (the sepulchral mound) too large, lest he make the (deceased's) sin large. For a Kshatriya he may make it as high as a man with upstretched arms, for a Br^ma^ia reaching up .to the mouth, for a woman up to the hips, for a VaLjya up to the thighs, for a ^Adra up to the knee; for suchlike is their vigour. 12. But let him rather make it so as to reach * Sec XIII, 8, I, 15. F f 2 Digitized by Google 436 5'atapatha-brAhmajva. below the knee : he thus leaves no room for another. While that (mound) is being made, they hold a bundle (of reed grass) to the left (north, uttarataA) of it, — that is offspring : they thus hold the (deceased's) offspring upwards (uttarata^). Do not let him throw it down either after holding it up, or after bringing it ; but let him set it up in the house * : he thus sets up offspring in the house. 13. Having prepared it, he sows barley grain (yava), thinking, * May they ward off (yavaya) sin from me ! ' He covers it over with Avakd-plants * in order that there may be joy (or moisture, ka) for him ; and with Darbha grass (Poa cynosuroides) he covers it for the sake of softness. Fourth BrAhmaj^a. I . They now fix pegs round it \ — a Pallia (Butea frondosa) one in front, — ^for the Pali^a is the Brahman (n.) : he thus makes him go to the heavenly world with the Brahman for his leader; — ^a 6am! (Prosopis spicigera) one on the left (north corner), in order that there may be peace (^m) for him ; — a Vara»a (Crataeva Roxburghii) one behind, in order that he may ward off (vfiraya) sin from him ; — ^ That is, fix it so as to stand upright, by means of a bambft stick to which it is tied. Cf. K4ty. XXI, 3, 27 comm. • BIyxa (or Vallisneria) octandra (Roxburghii), a grass-like plant with sword-shaped leaves (A. K. Naime, The Flowering Plants of Western India, p. 318), growing freely on the margins of tanks. Cf. VII, 5, I, II ; IX, I, 9, 22 (where read ' Avakd-plant ' instead of ' lotus-flower '). ' According to Kdty. •S'r. XXI, the pegs are driven in immediately after the measuring, and prior to the sweeping, of the site of the tumulus ; and this must certainly be the case, seeing that the cords by which the site is enclosed (XIII, 8, i, 19) are fastened to the pegs. Digitized by Google XIII kXnda, 8 adhyAya, 4 brAhmajva, 4. 437 and a Vrttra-peg ^ on the right (south corner) for sin not to pass beyond. 2. On the right (south) side they then dig two- somewhat curved (furrows *), and fill them with milk and water, — these, indeed, are two inexhaustible streams (that) flow to him in the other world ; — and seven (they dig) on the left (north) side, and fill them with water, for sin not to pass beyond, for indeed sin cannot pass beyond seven rivers \ 3. They* throw three stones each (into the northern furrows), and pass over them, with (V^. S. XXXV, 10; ^fg-v. X, 53,8): 'Herefloweth the stony one: hold on to each other, rise, and cross over, ye friends : here will we leave behind what unkind spirits there be, and will cross over to auspicious nourishments;' — as the text so its import. 4. They cleanse themselves with Ap&mdrga plants* — they thereby wipe away (apa-marg) sin — ' The exact meaning of * vnlra-jahku ' is doubtful. K&ty. St. XXI, 3, 31 has ' deha-janku ' instead, to which the commentary assigns the rather improbable meaning of * stone-pillar,' in favour of which he refers to IV, a, 6, 16 of our Brihma»a — ' Soma, in truth, was Vnlra : the mountains and stones are his body; ' whence he makes ' vr/tra '=' arman ' (stone). * Or narrow trenches or ditches — ku/Oe karsh^ Kdty. XXI, 4, 20. They are apparently semicircular, probably with their open part towards the grave. ' These seven furrows are straight, running fromwesttoeast; thus separating the grave from the north, the world of men. * That is, the Adhvaryu and the members of the Sacrificer'g family. ' Lit. * cleansing-plants ' or < wiping-plants,' Achyranthes aspera ; also called the burr-plant (Birdwood), a conmion hairy weed found all over India, and much used for incantations and sacrificial purposes. Digitized by Google 43? 9ATapatha-brAhmaj^a. with (VAf. S. XXXV, ii). 'O Apdmirga, drive thou away from us sin, away guilt, away witchery, away infirmity, away evil dreams!' — as the text so its import 5. They bathe at any place where there is water. With (V^. S. XXXV. 12), ' May the waters and plants be friendly unto us! ' he takes water with his joined hands, — for water is a thunderbolt : with the thunderbolt he thus makes friendship, — and with, * Unfriendly may they be unto him who hateth as, and whom we hate!' he throws it in the direction in which he who is hateful to him may be, and thereby overthrows him. 6. And if it be standing water, it makes their (the bathers') evil stop; and if it flows, it carries away their evil. Having bathed, and put on garments that have never yet been washed, they hold on to the tail of an ox ^ and return (to their home), — for the ox is of Agni's nature: headed by Agni they thus return from the world of the Fathers to the world of the living. And Agni, indeed, is he who leads one over the paths (one has to travel), and it is he who leads these over. ' That is to say, one of them takes hold of the tail, whilst the others follow in single file, each holding on to the one walking in front of him. Prof. Weber, Ind. Stud. IX, p. ai, note, refers to the somewhat analogous practice of tying to the left arm of a dead man the tail of the anustarani-cow slain at the funeral sacrifice, whereby the deceased b supposed to be led safely — across the river Vaitara»f (Styx) ; see Sdy. on Sha^. Br., as quoted Ind. Stud. I, p. 39 ; cf. also Colebrooke, Misc. Essays, second ed., p. 192 — ^to the world of the Fathers. According to Kdty. XXI, 4, 24 the ceremony of taking hold of the tail is performed with the verse, V^. S. XXXV, 13, *For our well-being we hoW on to the ox, sprung from Surabhi: even as Indra to the gods, so be thou a saving leader unto us I' Digitized by Google XIII KkNDA, 8 adhyAva, 4 brAhmaj^a, IO. 439 7. They proceed (towards the village) muttering this verse (V^f, S. XXXV, 14), * From out of the gloom have we risen * . • / — from the gloom, the world of the Fathers, they now indeed approach the light, the sun. When they have arrived, ointments for the eyes and the feet are given them: such, indeed, are human means of embellishment, and therewith they keep off death from themselves. 8. Then, in the house, having made up the (domestic) fire, and laid enclosing-sticks of Varaiia wood round it, he offers, by means of a sruva-spoon of Varaira wood, an oblation to Agni Ayushmat^ for Agni Ayushmat rules over vital power: it is of him he asks vital power for these (the Sacrificer $ family). [V^. S. XXXV, 16.] * Thou, Agni, causest vital powers to flow: (send us food and drink, and keep calamity far from us),' serves as in- vitatory formula. 9; He then offers, with (V^. S. XXXV. 17). 'Long-lived be thou, O Agni, growing by offering, ghee-mouthed, ghee-born : drinking the sweet, pleasant cow*s ghee, guard thou these, as a father does his son, hailP he thus says this so that he (Agni) may guard and protect these (men). 10. The sacrificial fee for this (ceremony) consists of an old ox, old barley, an old arm-chair with head- cushion — this at least is the prescribed Dakshiiid, but he may give more according to his inclination. Such, indeed, (is the performance) in the case of one who had built a fire-altar. ^ See XII, 9, 3, 8. ' I. e. imbued with vital power, long-lived. Digitized by Google 440 ^ATAPATHA-BkAHMAJVA. 11. And in the case of one who has not built a fire-altar, there is the same mode of selecting the site (for the sepulchral mound) and the same performance save that of the fire-altar. ' Let him use pebbles (instead of bricks ') in the case of one who keeps up a sacrificial fire/ say some, 'they are just what those pebbles used at the Agny&dheya are ".' * Let him not use them/ say others ; * surely they would be liable to weigh heavily upon one who has not built a fire-altar." Let him do as he pleases. 12. Having fetched a clod from the boundary, he* deposits it (midway) between (the grave and the village), with (V&f. S. XXXV, 15), 'This I put up as a bulwark for the living, lest another of them should go unto that thing: may they live for a hundred plentiful har- vests, and shut out death from themselves by a mountain!' — he thus makes this a boundary between the Fathers and the living, so as not to commingle; and therefore, indeed, the living and the Fathers are not seen together here. » See XIII, 8, 3, 6. • See II, t, i, 8 seqq. " Viz. the Adhvaryu, according to Mahfdhara on VS^. S. XXXV, 15. According to K&iy. XXI, 4, 25, this ceremony takes place whilst they are on their way back from the grave to the village ; as indeed appears from the order in which the formula used appears in the VS^. Samhit^. It is difficult to see why the author should not have given it in its right place, unless it was done with a view to a good conclusion to the K&itdlEi, or because he really wished it to be done after the performance of the offering. It is scarcely necessary to assume that this Kan^ikft is a later addition, perhaps based on the K£iiva recension. Digitized by Google XIV kAj^da, I adhyAya, I brAhmaj^ta, 5. 44! FOURTEENTH KAATDA. THE PRAVARGYA. First AdhyAya. First Brahmaj^ta. 1. The gods Agni, Indra, Soma, Makha, Vishnu, and the Vi^ve DevA^, except the two A^ns, performed a sacrificial session ^ 2. Their place of divine worship was Kuru- kshetra. Therefore people say that Kurukshetra is the gods' place of divine worship : hence wherever in Kurukshetra one settles there one thinks, * This is a place for divine worship ; ' for it was the gods' place of divine worship. 3. They entered upon the session* thinking, * May we attain excellence! may we become glorious! may we become eaters of food ! ' And in like manner do these (men) now enter upon the sacrificial session thinking, 'May we attain excellence! may we be- come glorious ! may we become eaters of food ! ' 4. They spake, * Whoever of us, through austerity, fervour, faidi, sacrifice, and oblations, shall first compass the end of the sacrifice, he shall be the most excellent of us, and shall then be in common to us all/ • So be it,' they said. 5. Vishnu first attained it, and he became the * For this legend, see J. Muir, Orig. Sansk. Texts, vol. iv, p. 124. * Lit, they were sitting (for the session) : ' ds ' (like * sad ') is here used in its technical sense, and not in its ordinary sense ' to sit, to be ' ;— * They were [there. They said],' J. M. Digitized by Google 442 ^ATAPATHA-BRAHMAiVA. most excellent of the gods; whence people say, ' Vishnu is the most excellent of the gods.' 6. Now he who is this Vishwu is the sacrifice ; and he who is this sacrifice is yonder Aditya (the sun). But, indeed, Vishnu was unable to control that (love of) glory of his ; and so even now not every one can control that (love of) glory of his. 7. Taking his bow, together with three arrows, he stepped forth. He stood, resting his head-on the end of the bow. Not daring to attack htm» the gods sat themselves down all around him. 8. Then the ants said — these ants (vamrl), doubt- less, were that (kind called) 'upadlka*' — 'What would ye give to him who should gnaw the bow- string?'— 'We would give him the (constant) enjoyment of food, and he would find water even in the desert : so we would give him every enjoy- ment of food.' — ' So be it/ they said. 9. Having gone nigh unto him, they gnawed his bowstring. When it was cut, the ends of the bow, springing asunder, cut off Vishnu's head. 10. It fell with (the sound) 'ghrm'; and on falling it became yonder sun. And the rest (of the body) lay stretched out (with the top part) towards the east. And inasmuch as it fell with (the sound) *gh;^m,' therefrom the Gharma* (was called) ; and inasmuch as he was stretched out (pr^-vrtg), therefrom the Pravargya (took its name). 11. The gods spake, * Verily, our great hero ^ That is, a certain species of ants that are supposed to find water wherever they dig. Cf. Weber, Ind. Stud. XIII, p. 139. * That is, the draught of hot milk boiled in the Mahivfra pot, and hence often used as a synonym for the latter or the Pravargya. Digitized by Google XIV kKnda, I adhyAya, t brAhmaya, 1 6. 443 (mahdn vtra^) has fallen : ' therefrom the Mahftvlra pot (was named). And the vital sap which flowed from him they wiped up {ssLm-mrig) with their hands, whence the Samr^ ^ 12. The gods rushed forward to him, even as those eager to secure some gain (will do) *. Indra reached him first He applied himself to him limb after limb, and encompassed him*, and, in encom- passing him, he became (possessed of) that glory of his. And, verily, he who knows this becomes (possessed of) that glory which Indra is (pos- sessed of). 13. And Makha (sacrifice), indeed, is the same as Vishnu : hence Indra became Makhavat (possessed of makha), since Makhavat is he who is mystically called Maghavat *, for the gods love the mystic. 14. They gave to those ants the enjoyment of food ; but, indeed, all food is water, for it is by moistening (the food) therewith that one eats here whatever one does eat. 15. This Vish«u, the (Soma-) sacrifice, they then divided amongst themselves into three parts: the Vasus (received) the morning-pressing, the Rudras the midday-pressing, and the Adityas the third pressing. 16. Agni (received) the morning-pressing, Indra ' That is, emperor, or lord paramount, as the Pravargya is named, in the same way as the Soma-plant (and juice) is styled King. * Cf. IV, I, 3, 5. The construction is hardly so irregular as it is represented there. * That is, he enclosed him (in bis own self)» he took him in (gobUed him up). ^ I. e. ' the mighty (lord),' an epithet of Indra. Digitized by Google 444 .satapatha-brAhmajva. the midday-pressing, and the Vi^ve Dev&A the third pressing. 17. The Gftyatrt (received) the morning-pressing, the Trish/ubh the midday-pressing, and the (Fagatl the third pressing. The gods went on worshipping and toiling with that headless sacrifice* 18. Now Dadhya^^ 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 spokeiv to by Indra sajring, '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^i Atharva^^a 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. Digitized by Google XIV KkNDA, I ADHyAyA, I BRAhMAYA, 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 ^ishi has said (^/g-v. I, ii6, 12), 'That Dadhya«^ 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 Digitized by Google 446 5atapatha*brAhma/va, gratifies, and therefore he keeps the rule for three nights. 29. Hot* (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) ; 31. And whilst not coming into contact with .SMras and remains of food ; for this Gharma is he that shines yonder, and he is excellence, truth, and light ; but woman, the .SOdra, 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 dakshini 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. ^ During the performance of the Pravargya ceremony Ixnling water has to be used whenever water is required. Digitized by Google XIV kAjVDA, I ADHYAYA, 2 BRAhMAJVA, 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 BRAHMAiVA. The making of ths Pot. 1. He equips (the Mahivlra) with its equip- ments;— inasmuch as he equips it therewith from this and that quarter; that is the equipping nature of the equipments * (sambhfira) : wheresoever any- thing of the sacrifice is inherent, therewith he equips it^ 2. He gets ready a black antelope-skin, — for the black antelope-skin is the sacrifice*: it is at the ' See part i, p. 276, note i. Here, as formerly, it has not been thought desirable to adhere throughout to the technical rendering of ' BBja-bhri,' * Pravargya being masculine, the original would, of course, have ' him ' here and throughout, the ceremony (just like the sacrifice in general) being indeed looked upon as a person. ' See part i, p. 23, note 2. In making the Gharma, or Mahavira, Digitized by Google 448 ^atapatha-brAhma^ta. 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*, 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 * : with strength, with vital sap, he thus supplies and completes it. 5. Or of Vikankata (Flacourtia sapida) wood ; for when PrafApati performed his first offering, a Vikan- kata tree sprang forth from that place where, after offering, he cleansed (his hands); now an offering is a sacrifice, and (consequently) the Vikankata is pot, on the present occasion, the order of proceeding is to a con- siderable extent the same as that followed at the Agniiayana, in providing the materials for, and making, the fire-pan, for which, see VI, 3, 3, I seqq. Cf. also the Apastamba 5'rautas. XV, with Garbe's Translation and Notes, Journal of Germ. Or. Soc, vol. xxxiv. * That is, immediately north of the lump of clay (previously prepared by a potter) and the other objects to be used for making the Mahdvlra pot, which have been previously deposited near the antai^pStya peg marking the middle of the west or hinder side of the Mah&vedi. ' The locative, instead of the accusative, is rather strange here. As it stands, the locative is evidendy parallel to ' ya^e ' and ' ^^^an- 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. • See VI, 6, 3, 2 seqq. Digitized by Google XIV kAnDA^ I ADHYAYA, 2 BRAhMAYA, 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 (V^f. S. XXXVII, i), *At the impulse of the god Savitr/, I take thee by the arms of the A^vins, by the hands of PAshan : 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 (V^. 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- vitri'/ — the import of this is the same as before •. 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 •, 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 Mahd- vtra (vessels) are made: he thus supplies and * See I, I, 2, 17 ; VI, 3, i, 38 acq. * See III, 5, 3, 11-12. ' 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, a, 2. [44] G g Digitized by Google 450 5Atapatha-brAhmajva. completes it (the Pravargya) with that sap ; where- fore he says, *0 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^ 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.' lo. Then an ant-hill * (he takes, and puts on the skin), with (V^. 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'; it thus is therewith that ^ The pronouns in this and the subsequent corresponding formulas (vim, va^, te) are taken by Mahtdhara as accusatives (* te ' according to him standing for * tvim ') to which he supplies '&ddya' — '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. ■ See VI, 3, 3, 5, where * valmtkavapS ' is qualified by * sushirA,' hollow. The comm. on KSty. XXVI, i, a explains ' valmtkavapfi' as the vap& (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. ' Whilst in the text of the formula this word must be taken as being plural 'prathama^V the Brdhma/ia (making use of the Sandhi-form) treats it as if it were singular ' prathams^/ Maht- dhara also, apparently influenced by the Br&hmana, explains, ' the earth is the firstborn of creatures, and, from their connection with it, ants also are called firstborn/ Digitized by Google XIV kXnda, I adhyAya, 2 brAhmajva, 12. 451 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 £m(isha, raised her up, and he was her lord Prs^pati : with that mate, his heart's delight, he thus supplies and com- pletes him^; — '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. 1 2. Then Adira^ (-plants), with (V&g. 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, * Verily, after bursting open (&-dar), as it were, this vital sap has sung praises : ' thence Addra (-plants originated); and because he lay there stinking (pfiy), as it were, therefore (they are also called) PAtlka ; and hence, when placed on the fire ^ That is, he supplies Pra^pati (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. Taitt. I, 10, 8, where the earth is said to have been uplifted by a black boar with a thousand arms. * At IV, 5, 10, 4 we met with this plant — ^here also called Piitika, and explained, by the comm. on Kity., as=the flowers (I) of th^ Rohisha plant (? Guilandina, or Caesalpinia, Bonducella) — as a sub« stitute for Soma-plants. Gg2 Digitized by VjOOQ IC 452 s-atapatha-brAhma/va. - - ' as an offering, they blaze ; and hence also they are fragrant, for they 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 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, 13. 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 heat^ 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 space* on the north * Thus perhaps ' suk ' should also have been rendered at VI, 4, 4, 7, where it is used in connection with the ass. * 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, i, a, a). The object of this enclosed space is to prevent any unauthorised person (such as the Sacriiicer's wife, and people uninstructed in the scriptures) from seeing the manufacturing of the Mahivfra (during which the door is kept closed), as well as the completed pot. Digitized by Google i^g l»*ig- ii.jjaB' ,^^ . XIV kAjvda, I adhvAya, 2 brAhmaata, .17. 453 side: whilst proceeding towards that (shed) they mutter (V4f. S. XXXVII, 7 ; Rig-^v. I, 40, 3), ' May Brahmanaspati go forward f ' — Brahma^aspati (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- manaspati go forward ; ' — * may the goddess Gladness go forward!' — for the goddess Glad- ness she (y&Jk^) is; — *unto the hero*, 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):' they 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') 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 Mah4vlra (pot) with, 'For Makha thee! for Makha's head thee,' — the import of this is The place is to the north of the anta^p&tya peg, the black antelope- skin being spread to the south of it (and immediately north of the materials used in making the pot). * Thus Mahtdhara, on VS^. S. XXXIII, 89. * * Vfra,' apparently an allusion to * Maht-vtra' (great hero), the name of the pot used at the Pravargya. ' Viz. as placed on the black antelope-skin which is carried northwards to the encbsed place by the Adhvaryu and his assistants taking hold of it on all sides. Digitized by Google 454 ^ATAPATHA-BRAHMAiyrA. the same as before; — a span high\ 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 spout' of three thumbs' breadths (high) : he thereby makes a nose to this (Mahivira, or Pravargya). When it is complete, he touches it with (V4^. S. XXXVII, 8), 'Makha's head thou art,' — ^for it indeed is the head of Makha Saumya (the Soma-sacrifice). In the same way (he makes) the other two (MahAvlra pots*); silently two milking-bowls (pinvana*), and silently two Rauhi»a-plates •. 1 8. Verily this sacrifice is Pra^pati, and Praglpati ' That is, from bottom to top, a belt (mekhali) ninning round it at the distance of three thumbs' breadths from the top (Mahtdhara, and comm. on Kdty.). This top part above the belt — ^here simply called * mouth,' whilst in the Apast. St. XV, 2, 14 it is called • back' (s^nu) — ends in a hole for pouring the liquid in and out ' That is, for taking hold of it (mush/igraha^^ayogyam, comm. on KSty.). * « Mukha,' for which Kiiy. XXVI, i, 16 has * ise^ana ' explained by the commentator as a hole (garta ; comm. on Ajv. GriTiyas. 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. Ajv. ^r. XV, 3, 4. * Only the first of the three pots is, however, actually used ; unless it gets broken by accident. * According to the comm. on Kdty. St., these vessels are of the form of the (hand-shaped) bowl of an oflfering-ladle (srui, cf. part i, p. 67, note 2). * The Rauhi»a-kap&]a8 are two round, flat dishes for baking the Rauhi»a cakes on. Digitized by Google XIV kXnda, I adhyAya, 2 brAhmajva, 20. 455 is both of this, defined and undefined, limited and unlimited ^ Whatever one does with a Ya^s formula, by that one makes up that form of him (Prs^pati) 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^pati. But he also leaves over a lump of spare (clay) for expiations. 19. He then smooths * it by means of Gavedhuki 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 (Mahdvlra pots); silently the two milking-bowls, silently the two Rauhi^a-plates. 20. He then fumigates these (vessels) with (VA^. S. XXXVH, 9), 'With dung of the stallion, the impregnator, I fumigate thee,* — for the * 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 (mftrta) and the miembodied (ami^rta) : the former is unreal (asatya), the latter real (satya).'— Cf. ^at. Br. VI, 5, 3, 7. ■ The Sfitras use the verbs ' jlakshwayati, jlaksbitkurvanti ' (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, i, 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 Gavedhukft grass, whether with the spike, stem, or leaves is not specified. Digitized by Google 456 iSATAPATHA-BRAHMAi^TA. 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 (Mahdvtra pots) ; silently the two milking-bowls, and silently the two Rauhi^ira-plates. 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 occasion * : 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* whereby they may become properly baked. Having laid down the fuel for baking*, he puts down the Mah4vlra (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 MahAvlra (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. * That is, when the Ukhd was baked, cf. VI, 6, 4, i ; 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.' ' That is, without using bricks (?). ■ Viz. in a square hole dug for the purpose east of the G&rha- patya; the pot being then placed bottom upwards on the burning material, dry herbs, wood, &c. According to Axv. Sr. XV, 3, 20 such materials are to be used as, whilst being burnt, dye red. Digitized by Google , ,11 i*mvr _ ■wiMP*ii'ag««%ir^a- BHiTi -----^ XIV KAJVDA, 1 ADHyAyA, 2 BRAhMAJVA, 25. 457 22. He takes out (the first pot) with (VS^g^- 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 (sidhu), doubtless, is he (Viyu, 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 good abode also is Agni (fire), for Agni abides with all creatures^ in this world ; and the third Pravargya is that (god) : ^ 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«a- plates. 25. He then pours goat's milk upon them* (the ' The accusative with ' kshi' (to inhabit) is rather peculiar here. * 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, L e. keeping them on the right side whilst strewing it Digitized by Google 458 iJATAPATHA-BRAHMAi^A. first) with, *For Makha thee! for Makha's head theeT the import of this is the same a^ 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 BRAHMAi>rA. I. Now at the time when he there ' proceeds with the g^est-meal, he who intends to perform the Pravargya, prior to the Upasads^ spreads Ku^a grass with its tops directed towards the east, in front of the Girhapatya, and places the vessels thereon in pairs*, — the Upayamanl (tray) and the Mahavlra (pot), the pair of lifting-sticks*, the ' That is to say, as would seem,— even as, in creating the universe, Pr£^pati 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 seqq.). 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. ' See III, 4, 4, I. 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, x, i with note. * Prior to this, the doors of the jdld are to be closed, to keep the Mah&vira from being seen ; see p. 452, note 2. The entire performance of the Pravargya indeed has to be kept secret from the eyes of unauthorised persons. * The 'parfjdsau' (also called *«iphau,' XIV, 2, i, 16) are two Digitized by Google XIV kIyda, 1 adhyAya, 3 BRAHMAiVA, 3. 459 two milking-bowls, the two Rauhi;^-plates, the two offering spoons for the Rauhi«a (cakes), and what- ever other (implement) there is, — these make ten, for the Virif consists of ten syllables, and the sacrifice is Vir^ : he thus makes this to be equal to the Vir4f, ^^ 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 : Hotr/, 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 * Hotri, sing praises!' he says, because the Hotri is the sacrifice: he thus thereby says to him, * Restore the head of the sacrifice!' and accordingly the Hotrt begins to recite — 3. [V^f. 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 (parfjSsau sa/ndain^kftrau, comm. on Kity. XXVI, 2, 10) for taking up the Mahfivtra 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, i, 16-17). * For the complete verse, see VII, 4, i, 14. For the complete Digitized by Google 460 ^atapatha-brAhmajva. sun, and he is bom 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 \ 4. He sprinkles (the chief Mahdvlra) with ( &g. S. XXXVH, 11), *For Yama thee! — 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 SCkryas heat thee!' — ^Sftrya, doubtless, is he who shines yonder, and the Pravargya also is that one : it is him he thus gratifies, and therefore he says, *For Sftrya's heat thee/ 7. Having taken out a post^ by the front door (of the 5ili), he drives it into the ground on the south side (of the JdlS ^), so that the Hotr/, whilst singing praises, may look upon it; for the WoXri 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 Jiotri', see Ait. Br. I, 19 seqq. ; Ajv. Sx, IV, 6. ' Viz. he makes the vessels sacrificially pure (I, 3, 3, i). ' 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. ' That would be, south of the southern door (Apast. XV, 6, 13). Digitized by Google XIV KANDA,^ I ADHYAyA, 3 BRkllMANA, 12. 46 1 8. Having turned round the Emperor's throne- seat ^ in front of the Ahavan!ya> he places it south thereof, and north of the King's (Soma's) throne- seat ^ so as to face the east. 9. It is made of Udumbara wood, for the Udum- bara means strength : with strength, with vital sap» he thus supplies and completes it (the Pravargya). 10. It is shoulder-high, for on the shoulders this head is set : he thus sets the head upon the shoulders. 11. It is wound all over with cords'* of Balva^ grass (Eleusine indica). When the sacrifice had its head cut off, its vital sap flowed out, and thence these plants grew up : with that life-sap he thus supplies and completes it. 12 And .as to why he places it north (of Soma's seat), — Soma is the sacrifice, and the Pravargya is its head ; but the head is higher (uttara) : there- fore he places it north (uttara) of it. Moreover, Soma is king, and the Pravargya is emperor, and the imperial dignity is higher than the royal : there- fore he places it north of it *, * The Pravargya is styled * samrS^,' or universal king, emperor ; as distinguished from King Soma, for whose seat, reaching only up to the navel, see III, 3, 4, 26 seqq. (Cf. also that of the Ukhya Agni, which is only a span high, VI, 7, i, i, 12 seqq.) — For a similar attribution of imperial dignity (sdmri^ya) — as well as royal dignity (r^ya) — to him who is consecrated by the Sautr&mani (where the seat used is knee-high), see XII, 8, 3, 4 seqq. * Apast. XV, 6, 10 places it in front (east) of the seat for Soma. * Cf. XII, 8, 3, 6. * According to Kiiy. XXVI, 2, 17 (Apast XV, 6, 11), the black antelope-skin is then spread over the seat, and the two unused Mah&vfra pots (as well as the reserve piece of clay and the spade, Kdty.) placed thereon. Digitized by Google 462 ^atapatha-brAhmaj^a. 13. And when the Hotn recites this (verse, Rig'V. V, 43, 7), * Whom the priests anoint, as if spreading him • . . / he anoints that MahAvlra which is to be used, all over with ghee^, with, *May the god Savitre anoint thee with honey!' for Savitr^' is the impeller of the gods, and honey means everything whatever there is here: he thus anoints it (or him) all over with everything here, and Savitn, as the impeller, impels it for him, — this is why he says, *May the god Savitr/ anoint thee with honey!' 14. Now sand has been strewed* on the north side of it: below that he (previously) throws (a plate of) white gold^ with, 'Protect it from contact with the earth!' For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from below ; and that, to wit, gold, being Agni's seed, it (serves) for repelling the fiends, the Rakshas, But, indeed, the Earth also was afraid of this lest this (Pra* vargya), when heated and glowing*, might injure * Kdty. XXVI, 2, 4 refers to the pot as * containing ghee (Sa- vant),' which the comm. takes to mean 'filled with consecrated ghee ; ' whilst Apast. XV, 7, 5 leaves the option between greasing it (a^^) and filling it (abhipiir) with ghee. It would doubtless, at all events, be abundantly greased inside. ' North of the Garhapatya and the Ahavantya in the jal& two mounds (khara) are formed, covered with (or consisting of) sand. The one north of the latter fire is here alluded to. ' That is, a silver plate weighing a hundred grains, ^ Though 'tapta^' and 'juni^naA* are here translated as if they were actually co-ordinate predicates, I am not sure whether we should not rather take the passage to mean, — that this glowing one, when heated ; or rather, this one when heated so as to be glowing. Cf. XIV, 2, 1, 18 ; 3, i, 14, where I prefer to subordinate one of the participles to the other. Digitized by Google XIV kXnda, 1 adhyAya, 3 brAhmaya, i8. 463 her: he thus keeps it separate from her. White it is, for white, as it were^ is this earth. 15. And when the Hotri recites this (verse, jRig-v. I, 36, 9), *Sit thee down: thou art great . • . ,' sheaths of reed-grass are kindled on both sides ^ and throwing them (on the mound), he puts (the Mahivtra pot) thereon. When the sacrifice had its head cut off, its life-sap flowed away, and therefrom these plants grew up: with that life-sap he thus supplies and completes it. 16. And as to why they are kindled on both sides: he thereby repels the Rakshas, the fiends, from all the quarters. Whilst this (pot) is being heated, the (Sacrificers) wife covers her head, thinking, * Lest this one, when heated and glowing, should rob me of my eyesight,' for it indeed becomes heated and glowing. 17. He puts it on with, * Flame thou art, glow thou art, heat thou art;' — for the Gharma is he who shines yonder, and he indeed is all that: it is him he thus gratifies, and therefore he says, * Flame thou art, glow thou art, heat thou art.* 18. He (the Sacrificer) then invokes blessings on this (earth) ', for the sacrifice is this (earth) : it is thus (whilst being) on her that he invokes blessings, and she fulfils them all for him, * I read, * ra^teva ' ; cf. the corresponding ' hariniva hi dyau^,' XIV, I, 3, 29. * That is, by dividing the sheaths in the middle lengthwise, and lighting both halves in the G&rhapatya fire. * According to Kity. XXVI, 3, 5 he makes a span (of thumb and index)— or spreads his hand with the palm downwards — over the pot whilst muttering the respective formulas; apparently changing the position of the hand according to the point of the compass referred to in the formula. Digitized by Google 464 flfATAPATHA-BRAHMAiVA* 19. [V4f, S. XXXVII, 12,] * Unmolested thou art in front (in the east)/ — for unmolested by the Rakshas, the fiends, indeed, this (earth) is in front; — *in Agni's over-lordship,' — he thus makes Agni her over-lord for the warding" off of the fiends, the Rakshas; — * grant thou life unto meT — ^he thus secures life for himself, and accord- ingly he attains the full (term of) life. 20. * Possessed of sons towards the south,* — in this there is nothing hidden, so to speak; — 'in Indra's over-lordship,' — he thus makes Indra her over-lord for the warding off of the fiends, the Rakshas; — * grant thou offspring unto me!' — he thus secures offspring and cattle for himselfj and accordingly he becomes possessed of sons and of cattle. 21. *Well to live on behind (towards the western region),' — in this there is nothing hidden, so to speak; — *in god Savitr/'s over-lordship;* — the god Savitr^' he thus makes her over-lord for the warding off of the fiends, the Rakshas; — 'grant thou eyesight unto me!' — he thus secures eyesight for himself, and accordingly he becomes possessed of eyesight. 22. 'A sphere of hearing towards the north,' — 'causing (sacrificial calls) to be heard ^,' is what he thereby means to say; — 'in the creator's over-lordship,' — the creator he thus * Or, calling for the *jrausha/'; cf. part i, p. 131, note 2. The masculine form of the participle is somewhat peculiar as the term it is meant to explain refers to the earth. It has probably to be understood in the sense of, * where he (viz. the Adhvaryu) calls for the ^rausha/.' Mahfdhara explains the term 'fixruti' by 'where they, the priests, utter the sacrificial calls/ i. e. ^ meet for sacrifice.' Digitized by Google -—I XIV kInda, I adhvAya, 3 brAhmaj^ta, 25. 465 makes her over-lord for the warding off of the fiends, the Rakshas; — 'grant thou prosperity (increase) of wealth unto me!' — wealth, pros- perity, he thus secures for himself, and accordingly he becomes wealthy and prosperous. 23. 'Disposition above,' — 'disposing^ above' is what he thereby means to say; — 'in Br^has- pati's over-lordship,' — Br^'haspati he thus makes her over-lord for the warding off of the fiends, the Rakshas; — 'grant me vigour!' — vigour he thereby secures to himself, and accordingly he becomes vigorous, strong. 24. On the right (south) side (of the MahAvira) he (the Sacrificer) then makes amends by (laying down) the hand with the palm upwards, with, 'Shield me from all evil spirits!' whereby he means to say, ' Protect me from all troubles ! ' When the sacrifice had its head cut off, its life- sap flowed away, and went to the Fathers, but the Fathers are three in number * : it is with these that he thus supplies and completes it (the Pravargya). 25. Thereupon, whilst touching her (die earth) ^ * Here the masculine gender can hardly be understood otherwise than in the sense 'where (Brihaspati, or Brahman) disposes on high.' Mahidhara takes no notice of this interpretation of the Brdhmaita, but explains 'vidhriti' as either 'one who upholds (dhdrayati) in an especial manner/ or where ' the offering spoon, &c., is held upwards (uparish/id dhriyate, — ? who holds it upwards),' — an explanation which can hardly commend itself. * This specification of the number seems to have no other dbject but that of limiting the general term of ' Fathers,' or deceased ancestors, to the specific signification it has at the •S'r&ddha, where offeiing is made to the &ther, grandfather, and great-grandfather. * According to KSty. XXVI, 3, 8, he does so whilst spanning the earth north of the Mahdvf ra pot. [44] H h Digitized by Google 466 ^ATAPATHA-BRAHMAiVA. *Thou art Manu's mare/ for, having become a mare, she (the earth) indeed carried Manu, and he is her lord, Pra^pati : with tjiat mate, his heart's deh'ght, he thus supplies and completes him (Prs^- pati, the Pravargya, and Sacrificer). 26. He then lays pieces of (split) Vikankata wood round (the Mahfivlra), two pointing to the east\ with (Vfi^, S. XXXVII, 13), 'Hail! be thou encompassed by the Maruts!' — the call of *hail!' he places first, and the deity last*; for the call of * hail ! * is he who shines yonder, and the Pravargya also is that (sun) : it is him he thus gratifies; and hence he places the call of 'hail!' first, and the deity last. 27. 'Be thou encompassed by the Maruts,* he says ; for the Maruts are the (common) people : he thus surrounds the nobility by the people, whence the nobility here is surrounded on both sides by the people. Silently (he lays down) two pointing to the north \ silently (again) two pointing to the east, silently two pointing to the north, silently two pointing to the east 28. He makes them to amount to thirteen, for there are thirteen months in the year, and the ^ That is, along the north and the south sides of the pot, on the burning sheaths of reed grass; or rather on hot cinders heaped thereon. Kity. XXVI, 3, 9. They would partly serve the purpose of the ordinary (three) enclosing-sticks; and Apast., indeed, calls them * paridhi/ ' Literally, the call of 'haill' (sv&hi-k&ra) he makes to be the nearer, and the deity the farther. ' That is, along the west and the east sides of the pot According to Apast. 5r. XV, 8, 1-4, two pieces of wood are laid down alternately by the Adhvaryu and the Pratiprasth&tr/, the last pieces being then laid down (on the south side) by the former priest. Digitized by Google XIV kXnda, I adhyAya, 3 brAhmaa^a, 32. 467 year is he who shines yonder, and the Pravargya also is that (sun) : it is him he thus gratifies, and hence he makes them to amount to thirteen. 29. He then places a gold plate (weighing a hundred grains) on the top (of the pot), with, 'Protect it from contact with the sky!' For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from above ; and that — to wit, gold — being Agni's seed, it (serves) for repelling the fiends, the Rakshas. But, indeed, the Sky also was afraid of this lest this (Pravargya), when heated and glowing, might injure it : he thus keeps it separate therefrom. It is yellow, for yellow, as it were, is the sky. 30. He (the Adhvaryu) then fans (the fire) thrice by means of (three) fans \ whilst muttering, * Honey ! ' each time; for honey means breath : he thus lays breath into it. Three (fans) there are, for there are three breathings, the out (and in)-breathing, the up-breathing and the through-breathing: it is these he thus lays into it. 31. They then fan it thrice* in the non-sunwise way. When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers, — the Fathers being three in number * : with them he thus supplies it. 32. But, indeed, the breathings depart from those who perform the fanning at the sacrifice. They • They consist of pieces cut from the black antelope-skin (with black and white hair, according to Apast XV, 5, 12), fastened to sticks. • That is, the Adhvaryu, Pratiprasthdtn; and Agntdh then take each one of the fans, and move round the fire whilst keeping it on their left side (the Agntdh going in front). • See p. 465, note 2. H h 2 Digitized by Google 468 .satapatha-brAhmajva. fan again thrice in the sunwise way, — this makes six ; and six in number are these breathings (vital airs) in the head : it is these he thus lays into it They cook the two Rauhi«a (cakes). When a blaze is produced, he takes oflf the gold (plate). 33. And when the Hotrt recites this (verse, Hig'V. I, 112, 24), * Successful, O A^vins, make ye our voice,' the Adhvaryu steps up, and says, * The Gharma is aglow K' If it be aglow, he may know that the Sacrificer will become more pros- perous ; and if it be not aglow, he may know that he will become poorer ; and if it be neither aglow nor the reverse, he may know that he (the Sacrificer) will become neither more prosperous nor poorer; but indeed (the pot) should be fanned so (long) as to be aglow. 34. 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*. ^ That is, apparently, red-hot, glowing (ju;Hta), or perhaps, entirely ablaze, enveloped in flames— outside as well as inside, owing to the ghee with which it was greased all over ; hence hardly, * bestrahlt ' (illumined, shone upon), as the St. Petersb. Diet takes it; cf. ^ju^na, XIV, 2, i, 18 ; 3, x, 14. According to Apast.^V., the three priests, having completed their circumambulation, sit down on the east, south, and north side respectively, and continue to fan the pot, at the same time oiling it with ghee, until the pot is ablaze, when the Adhvaryu takes off the gold plate. According to Kity., on the other hand, the Pratiprasthdtrj' proceeds with the baking of the cakes, whilst the Adhvar}ai sprinkles the pot with ghee each time that the Hotri', in his recitation, utters the syllable ' cm ' at the end of a verse. Before the last verse, the twenty-fifth, of the same hymn concluding the first part of the recitation, a special verse, IX, 83, 3, is inserted. Axv. Sr. IV, 6, 2-3. • See p. 458, note i. Digitized by Google XIV kAjvda, I adhyAya, 4 brAhmajva, 5. 469 Fourth BaAHMAivA. 1. Now, when the Adhvaryu here steps up and says, 'The Qharma is aglow/ they step up and revere it (the Mah&vlra) with the Avakdja*; but the ' avaklsa ' 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/ 3. '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^V — for the god (the Mah&vfra) has indeed united with the god Ssvitri (the sun); — 'with SCkrya he shineth,' — for (equally) with Sfirya (the sun) he has indeed shone. 5. [Va^. S. XXXVII, i5,]*Agni hath united with Agni,' — for Agni (fire) has indeed united with Agni; — 'with the divine Savitri,' — for with the divine Savitrt he has indeed united; — 'with SCkrya ' AvaldUa (looks, or possibly, apertures) is the technical designa- tion of the verses V^. S. XXXVII, 14-20 a. * Viz. the Sacrificer and the priests with the exception of the Prastotr/. Digitized by Google 4 70 JPATAPATHA-BR AHMAJVA. he hath shone/ — for with Sftrya he has indeed shone. 6. * Hail! Agni hath united with his heat,' — for Agni has indeed united with his heat ; the call of hail he places first, and the deity last: the significance of this is the same as before; — 'with the divine Savitr// — for with the divine Savitr/ he has indeed united; — *with Sftrya he hath shed light/ — for with Sftrya he has indeed shed light. 7. These, then, are three *avaklya/ — for there are three vital airs, the in (and out)-breathing, the up-breathing, and the through-breathing: it is thereby that he lays it (the vital air) into him. 8. [Vif. S. XXXVII, 16,] 'The sustainer of the sky, and of heat upon earth, shineth forth/ — for as the sustainer of the sky, and of heat on earth, that (sun, and Mah&vira) indeed shines forth; — *the divine sustainer of the gods, he, the immortal, born of heat,' — for he is indeed the divine sustainer of the gods, the immortal one, born of heat; — 'grant unto us speech, devoted to the gods!' — speech doubt- less is worship: he thus means to say thereby, 'bestow upon us worship whereby we shall please the gods!* 9. [va^. s. XXXVII, 17; y?%-v. i, 164, 31 ; X, 177, 3,] *l beheld the guardian, the never- resting \' — he who shines yonder is indeed the guardian, for he guards everything here; and he does not lie down to rest: therefore he says, ' I beheld the guardian, the never-resting ; ' — ^ Or, as Mahtdhara and Sdyana take it, the never-falling. Digitized by VjOOQ IC iiir^iiiiw II II ^Mjf«f»''i^ms9mfS^mBSHm9mB0mi»^^gsgi^^ XIV kAa^DA, I ADHYAYA, 4 BRAhMAYA, 1 4. 47! 10. 'Wandering on paths hither and thither/ — for he indeed wanders hither and thither on the divine^ paths; — 'arraying himself in the gather- ing and the radiating/ — for he indeed arrays himself in the gathering (converging) and the radiating regions, or rays; — *he moveth to and fro within the spheres/ — for again and again he wanders moving within these worlds. 11. [Vfi^. S. XXXVII, 18,] *0 lord of all worlds, O lord of all thought, O lord of all speech, O lord of every speech!* that is, *0 lord of all this (universe);' — 'Thou art heard by the gods, O god Gharma, as a god, guard thou the gods!' in this there is nothing hidden, so to speak. 12. *Give thy countenance hereafter to the divine feast of you two,' — it is with regard to the two A^vins that he says this, for it was the A^ns that then restored the head of the sacrifice : it is them he thus pleases, and therefore he says, * Give thy countenance hereafter to the divine feast of you two/ 13. * Honey to the two lovers of honey! honey to the two longing for honey!' — for Dadhya^/^ the Atharva«a indeed told them (the A^vins) the Brdhma;»a called Madhu (honey), and this is their dear resource : it is by means of that (dear resource) of theirs that he approaches them, and therefore he says, * Honey to the two lovers of honey ! honey to the two longing for honey ! ' 14. [Va^. S. XXXVII, 19,] 'To the heart * One might expect ' dafvaU pathfbhiA ' or * devalA patbfbhiA/ which Mahtdhara explains by ' devamfirgai^/ Digitized by Google 472 DATAPATH A-BRA H MAN A. (I consecrate) thee, to the mind thee, to the sky thee, to the sun thee: going upwards take thou the sacrifice to the gods in heaven!* in this there is nothing hidden, so to speak. 15. [V^. S. XXXVII, 20,] 'Thou art our father: be thou our father!' — for he who shines yonder is indeed the father, and the Pravargya is that (sun) : it is him he thus gratifies, and therefore he says, ' Thou art our father : be thou our father!' — * Reverence be unto thee: injure me not!' — it is a blessing he thereby invokes. 16. Thereupon he uncovers the head of the (Sacrificer s) wife, and makes her say whilst she is looking at the Mah&vlra, 'Together with Tvash/rz will we serve thee: (bestow thou sons and cattle upon me! bestow thou offspring upon us! may I remain unscathed together with my husband!)' — the Pravargya (m.) is a male, and the wife is a female: a pro- ductive pair is thus produced. 17. 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 AdhyAya. First BrAhmaj^a. Thb Boiung of the Gharma, and thb Offsrings. I. He now offers (the first of) the two Rauhi^a (cakes)*:— (V^. S. XXXVII, 21), 'May the day ^ See p. 458, note i. ' According to the Sfitras and the Taitt. Ar., the southern cake Digitized by Google XIV xAiVDA, 2 adhyAya, I brAhmaj^ta, 4. 473 be pleased with its brightness, the well- lighted with its light, hail!' with this text both (cakes are offered) in the morning ; — * May the night be pleased with its brightness, the well-lighted with its light, hail!' with this text both (cakes are offered) in the evening. 2. And as to why he offers two Rauhi»a (cakes), — the two Rauhi^as doubtless are Agni and Aditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven. 3. And, indeed, the Rauhiiras are also day and night, and the Pravargya is the sun: he thus encompasses yonder sun by the day and the night, whence he is encompassed by the day and the night. 4. And, indeed, the Rauhiiras are also these two is offered at this juncture of the performance, whilst the northern one is offered later on (see XIV, 2, 2, 41). For both cakes one and the same text is used, viz. the first of the two here mentioned at the morning performance, whilst the second is used at the after- noon performance. The cakes, being one-kapSla ones (the two ' rauhi/rahavan! ' ladles serving as kap&las), must be offered entire. Cf. KSty. XXVI, 4, 14 ; 6, 18 ; Apast XV, 10, 10 ; 11, 5 ; 12, 7 ; Taitt. Ar. IV, 10, 4. Though our Brdhma^a expresses itself in a rather peculiar way, its statement, here and at XIV, 2, 2, 41, is perhaps meant to imply the same mode of procedure. If this is the case, the two paragraphs would mean, — ^at this juncture of the two performances he offers the two southern (northern, at XIV, a, 2, 41) cakes, — the two cakes (the southern and the northern one) of the rooming performance requiring the first, and those of the afternoon performance the second, text. It is not impossible, however, that the author intends a different mode of procedure or wishes to leave it purposely vague. If we were to read ' rauhi/am ' for ' rauhinau,' the text would be more in accordance with the practice prescribed in the Sfttras. Cf. also Mahtdh. (on Yig. S. XXXVII, 31) — where read ' rauhi»au ' instead of ' pravargyau ' — who adopts the procedure here explained. Digitized by Google 4 74 .yATAPATHA-BRAHMAJyrA, worlds, and the Pravargya is the sun : he thus encompasses yonder sun by these two worlds, whence he is encompassed by these two worlds. 5. And, indeed, the Rauhi^^s are also the two eyes, and the Pravargya is the head : he thus places the eye in the head. 6. He now takes a rope, with (Vif . S. XXXVIII, i), *At the impulse of the divine Savitr/, I take thee, with the arms of the A^vins, with the hands of PClshan: Aditi's^ zone thou art;' — the mystic import of this is the same as before ^ 7. He then calls the cow, whilst stepping behind the GArhapatya {Vkg. S. XXXVIII, 2), 'Idk, come hither! Aditi, come hither! Sarasvatf, come hither!' for the cow is \d^, and the cow is Aditi, and the cow is Sarasvatl. And he also calls her by her (real) name, with these (formulas), *N. N.', come hither!' thus thrice. 8. When she comes, he lays (the rope) round her (horns), with (Vdf . S. XXXVIII, 3)/Aditi's zone thou art, Indr4«l's head-band;' — for Indr&»l is Indra's beloved wife, and she has a most variegated head-band: 'that thou art' he thereby means to say, and that he indeed thereby makes it to be. 9. He then lets the calf to it (to suck), with, 'Pflshan thou art,' — Pfishan, doubtless, is he that blows here (the wind), for that one supports* ^ The edition omits * adityai,' and reads * devebhyas ' for ' devasya.' • See I, 2, 4, 4 ; 3, i, 15. ' As, for instance, Dhavalf, or Gahg&. ^ Or nourishes, makes grow, inasmuch as it brings about rain (Mahtdhara). Digitized by Google XIV kXnda, 2 adhyAya, I BRAHMAjyrA, 14. 475 (push) all this (universe); and the Pravargya also is that (wind) : it is him he thus pleases, and there- fore he says, * POshan thou art/ 10. He then leads it (the calf) away* with, 'Afford (milk) for the Gharma!' for the Gharma, doubtless, is that fluid which this (cow) lets flow: he thus means to say thereby, * Allow her a share ! ' 11. He then causes it to flow into the milking- bowl, with (Vdf. S. XXXVIII, 4), 'Flow for the Ajvins!' — with regard to the A^ns he thus says this, for it was the A^vins who restored the head of the sacrifice: it is them he thus pleases, and therefore he says, ' Flow for the Axvins ! ' 12. 'Flow for Sarasvatl!' — Sarasvatf, doubtless, is Speech, and with speech the A^vins then restored the head of the Sacrifice : it is those (A^vins) he thus pleases, and therefore he says, ' Flow for Sarasvatl ! ' 13. 'Flow for Indra!' — for Indra is the deity of the sacrifice, and it was indeed by him who is the deity of the sacrifice that the A^vins then restored the head of the sacrifice : it is them he thus pleases, and therefore he says, ' Flow for Indra! * 14. The (spilt) drops he then consecrates with, 'Hail, possessed of Indra! hail, possessed of Indra!' for Indra is the deity of the sacrifice: he thus pleases him who is the deity of the sacrifice, and therefore he says, ' Hail, possessed of Indra! hail, possessed of Indra!* Thrice he says it, for threefold is the sacrifice. The call of ' hail ! ' he places first, and the deity last : the significance of this is the same as before. * Whilst the calf is sucking, he secures the cow by tying together her hind legs. Digitized by Google 476 SATAFATHA'BRkuUANK. 15. He then touches her udder \ with (VSjf. S. XXXVIII, 5; Hig'V. I, 164, 49), 'This ever- flowing, grateful udder of thine,' — that is to say, * This udder of thine placed in secret ^ ; * — 'treasure-giving, wealth-granting, bountiful,' — that is to say, * which is a giver of treasures, a granter of wealth, and precious;' — 'whereby thou furtherest all desirable things,' — that is to say, 'whereby thou supportest all the gods and all creatures;' — 'O Sarasvatl, move that hither for us to suck,' — Sarasvatl, doubtless, is Speech, and so is this (cow) which yields the Gharma milk; and Speech is worship: thus he means to say, ' Grant us worship whereby we may please the gods/ He then steps up to the site of the Girhapatya with, ' I pass along the wide aerial realm,' — the mystic import of this is the same as before ^ 16. He then takes the two lifting-sticks*, with (V^. S. XXXVIII, 6), 'The Giyatrt metre thou art, — the Trish/ubh metre thou art,* — he thus takes them with both the G&yatrl and the Trish/ubh metres ; — 'with heaven and earth I encompass thee,' — for the two lifting-sticks are indeed these two, heaven and earth ; and the ' Or, one of the teats (stanam) ; according to Mahtdhara, the part is used for the whole ; and the Kdxrva recension indeed reads * stanin ' (the teats) ; of. Kdty. XXVI, 5, 7, comm. * The author apparently derives '/ajaya' {? perennial, inex- haustible) from * st,' to lie, sleep, as does Mahtdhara. * Viz. as at I, i, 2, 4. — According to K&ty. XXVI, 5, 10 seq., the Hotr; says, * Arise, Brahma^aspati I ' whereupon the Adhvar}^! rises ; and the Hotri again calling, * Hasten up with the milk I ' he steps up to the Gdrhapatya. * See p. 458, note i. Digitized by Google XIV kA/vda, 2 adhyAya, I brAhmaa^a, 20. 477 Pravargya is the sun : he thus encompasses yonder sun within these two, heaven and earth. There- upon (having lifted up the pot) he sweeps it clean with a branch of reed grass : the mystic import of this is the same as before. 17. He then puts it on the 'supporting' tray* with, *By the air I support thee/ — for the 'supporting* tray is the air, since everj^hing here is supported by the air ; and the * supporting ' tray also is the belly, for all food and drink here is supported (held) by the belly: therefore he says, * By the air I support thee.' 18. He then pours in the goat's milk*; for that (Mahivlra pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow's milk into it — 19. With, *0 Indra and ye A^vins!' — for Indra is the deity of the sacrifice, and he thus pleases him who is the deity of the sacrifice ; and 'Ye Arvins' he says, because the Ar^rins at that time restored the head of the sacrifice, and it is them he thus pleases : therefore he says, * O Indra and ye Aivins ! ' 20. *0f bees' honey' — this is indeed honey; — * drink ye the Gharma (hot draught),' — that is to say, 'drink ye the liquor;' — 'ye true ones,' — those (deities) are indeed true (vasu), for it is * The * upayamant ' is apparently a kind of bowl, or hollow tray of hard (udumbara) wood, somewhat larger than the (bowls of the) spoons or ladles used on this occasion, and, indeed, also itself used as such. " Whilst the Adhvaryu was milking the cow into the earthen bowl (pinvana), his assistant, the Pratiprasthfitr/, silently milked a goat tied to the peg. Digitized by Google 478 ^ATAPATHA-BRAHMAJyrA. they that maintain (visaya) all this (universe);— 'worship ye, vkil' thus this comes to be for him as if it were offered with the Vasha/-call. 21. *Hail to Sflrya's ray, the rain-winnerM' — for one of the sun s rays is called * rain-winner,' whereby he supports all diese creatures : it is that one he thus pleases, and therefore he says, * Hail to Sflrya s ray, the rain-winner ! ' The call of hail he places first, and the deity last : the significance of this is the same as before \ 22. 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 BrAhmaya. I. And when the Hotri recites this (verse), * Let Brahmawaspati go forward, let the goddess SdnritSi go forward,' — the Adhvaryu, stepping forward, makes offering (by muttering) the wind- names. For at this time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs in the middle (of the sacrifice) : they offered it with the Svfih4-call before (its being taken to) the Ahavaniya, being thus offered they offered it (again) in the fire; and in like manner does this one now offer it with the SvihA-call before • According to Taitt. Ar. IV, 8, 4 ; Apast. XV, 10, a, this formula is addressed to the steam rising from the Mahdvtra pot — it being accordingly modified to 'I offer thee to Sfirya's ray, the rain*, winner.' • XIV, I, 3, 26. • See p. 458, note i. Digitized by Google XIV KkNDA, 2 ADHYAyA, 2 BRAhMAYA, 6. 479 (its being taken to) the Ahavanlya, and being thus offered he offers it (again) in the fire, 2. [V^. S. XXXVIII, 7,] ' To the wind Ocean (I offer) thee, hail!' — the (aerial) ocean (samudra) indeed is he who blows here, for from out of that ocean all the gods and all the beings issue forth (samud-dru): it is to him (V&yu, the wind) he thus offers it, and therefore he says, * To the wind Ocean (I consecrate) thee, hail!' 3. *To the wind Flood — thee, hail!' — the flood (sarira) indeed is he who blows here, for from out of that flood all the gods and all the creatures come forth together (saha Irate) : it is to him he thus offers it, and therefore he says, * To the wind Flood — thee, hail ! * 4. *To the wind Unassailable — thee, hail! To the wind Irresistible — thee, hail!' — un- assailable and irresistible indeed is he who blows here: it is to him he thus offers it, and therefore he says, *To the wind Unassailable — thee, hail! To the wind Irresistible — thee, hail!' 5. 'To the wind Favourable — thee, hail! To the wind Ogress-ridder — thee, hail!' — favourable and an ogress-ridder indeed is he who blows here : it is to him he thus offers it, and there- fore he says, * To the wind Favourable — thee, hail ! To the wind Ogress-ridder — thee, hail ! ' 6. [VS^. a XXXVIII, 8,] 'To Indra, accom- panied by the Vasus and Rudras, (I offer) thee, hail!' — Indra indeed is he who blows here; it is to him he thus offers it, and therefore he says, ' To Indra — thee ;' and when he says, * accompanied by the Vasus and Rudras,' thereby he allows a share to the Vasus and Rudras along with Indra ; and, Digitized by Google 480 ^ATAPATHA-BRAHMAJVA, moreover, it is thereby made to be like the morning Soma-pressing, and the midday-pressing *. 7. 'To Indra, accompanied by the Adityas, — thee, hail ! ' — Indra indeed is he who blows here : it is to him he thus offers it, and therefore he says, ' To Indra — thee ; ' and when he says, ' accompanied by the Adityas,' thereby he allows a share to the Adityas along with Indra ; and, moreover, it is made like the evening-pressing K 8. *To Indra, the slayer of the evil-minded, — thee, hail ! ' — Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, *To Indra — thee;' and as to his saying, *to the slayer of the evil-minded,' the evil-minded one being an enemy, he thereby means to say, ' To Indra, the slayer of enemies, — thee!' This is his (Indra's) special share : even as there is a share for a chiefs so is this his (share) apart from the (other) gods. 9. *To Savitre, accompanied by the /?^'bhus, the Vibhus (lords), and the VA^as (powers), — thee, hail!' — Savitrz (the sun) indeed is he who blows here: it is to him he thus offers it, and therefore he says, *To Savitr/, accompanied by the i?/bhus, the Vibhus, and the VAfas, — thee!* He thus allows a share therein to all the gods along (with Savitr^). ID. *To Br/haspati, accompanied by the All-gods, — thee, hail!* — Brthaspati indeed is he who blows here : it is to him he thus offers ' See III, 4, 5, I, where it is stated that the morning-pressing belongs to the Vasus, the midday-pressing to the Rudras, and the third pressing to the Adityas. ■ Or, for the best (or eldest brother). Cf. Ill, 9, 4, 9. Digitized by Google XIV kXnda, 2 adhyAya, 2 brXhuana, 14. 481 it, and therefore he says, *To B/Vhaspati — thee;* and when he says, ' accompanied by the All-gods,' he thereby allows a share therein tb all the gods along (with Bre'haspati). 1 1. [V^. S. XXXVIII, 9,] * To Yama, accom- panied by the Angiras 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 Mah&vlra (pot) with, 'Hail to the Gharmal' — 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 I' he places first, and the deity last : the significance of this is the same as before*. 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 * See p. 465, note 2. • See XIV, i, 3, 26. [44] 1 i Digitized by Google 482 ^atapatha-brAhma^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 anuv&kyd (inVitatory) formula, for once for all the Fathers have passed away: therefore he recites no anuvikyfi. Having stepped across \ and called (on the Agnfdhra) for the K^rausha/ ^, he (the Adhvaryu) says (to the Hotri), * Pronounce the offering-formula (y^ify^) of the Gharma ; ' and on the Vasha/-call being uttered he offers — 16. With (Vfif. 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 Sviha (hail!), drink ye, O A^vins!' — with regard to the A^vins he says this ; for the A^ins 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 MahAvlra) upwards, with (VAf. S. XXXVIII, 11), '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 hes^vens, is ^ Viz. past the Ahavantjra, along its back (or western) side, to the south side of the fire. ' See part i, p. 132, note; III, 4, 4, 11 seqq. Digitized by Google XIV kXnDA, 2 ADHYAyA, 2 BRAHMAyA, 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* ficeT — this is in lieu of the Svish/akm (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 Mah&vlra) 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 theanuman- 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 Y&g. S. XXXVIII, 12,] •O A^vins, drink ye the Gharma!'— with regard to the A^ns he says this, for the A^ins restored the head of the sacrifice : it is them he thus pleases. 21. *The hearty' one with daily* favours,' — ^ The exact meaning of ' hdrdvSnam ' is doubtful. Mahtdhara analyses it by ' h&rd ' = * hri'd ' + * vdna,' blowing, going, hence ' heart-wafting, going to the heart = dear to the heart,' The St. Petersb. Diet takes the word to be ' hSrd-van,' in the sense of * herzst^rkend ' (heart - sustaining, invigorating — ? literally, 'possessed of heartiness'). The Taitt Ar. has ' hdrdivSnam ' instead. The author of the Br&hmana apparently considers th^ term as obscure, and uses this circumstance for his own symbolic purposes. * Perhaps the author means to characterise also the epithet I i 2 Digitized by Google 484 ^ATAPATHA-BRAHMAiVA. this is indistinct, for Pra^pati is indistinct (un- defined), and the sacrifice is Praglpati : Pra^pati, 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 everything here is contained. 24. Thereupon the Sacrificer (mutters), — the Sacrificer being the sacrifice, he thus heals the sacrifice by means of the sacrifice; — 25. [VAf. S. XXXVIII, 13,] 'The A^vins drank the Gharma,' — he says this with regard to the A^ins, for the Amns 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 anumantra^a^ * For freshness swell thou!' 'ahar-diva' (lit ' day-daily,' cf. Germ. tagtILglich; Aberdonian 'daily- day ') as obscure. M ahtdhara takes it to mean ' relating to morning and evening/ as applying to the two performances of the Pravargya. * They approved of it by saying * Well done ' ; Mahidh, * That is, as would seem, he speaks the anumantrana 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). The Taittirtyas diflfer somewhat on this point of the performance. Digitized by Google st^ XIV kAjvDA, 2 ADHYAyA, 2 BRkUMANA, 30. 485 — 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 yonder 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/ 30. He then places (the MahAvlra) on the mound with, 'Incapable of injuring, preserve thou our powers ! ' — * Not angry ^, preserve our wealth,' After the Ghanna-milk has been offered, the Pratiprasthdtrf fills the Mahdvtra pot, whilst it is held over the fire, with boiled sour curds and whey (dadhi), whilst muttering the text, ' The Arvins drank the Gharma . . . ,' and wiih the texts^ ' For freshness swell thou,' &c. ^ The author apparently takes 'ameni' in the sense of ' amanyu/ Digitized by Google 486 .DATAPATH A-BRAHMAi\rA . 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^ — the pieces of wood being the vital airs, it is the vital airs he thus bestows upon him ; — 32. With (Vdf. S. XXXVIII, 15), •Hail to PAshan, to the cream!' — PClshan, doubdess, 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 Pfishan, 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* (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. Petersb. Diet, assigns to it the meaning 'not shooting, incapable of shooting.' * For these pieces of wood, or large chips, of Vikahkata wood (Flacourtia sapida) which were laid round the pot, see XIV, i, 3, 26, They are dipped into the remains of the hot milk and ghee, the Uquid 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 points eastwards. Cf. 1, 3, 4, I seqq. ' This meaning is, by the St. Petersb. Diet., assigned to *prati-rava' Digitized by Google XIV KkNDA, 2 ADHYAya, 2 BRAhMAJVA, 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 Barhis\ 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 \ When the sacrifice had rts 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, i, where they are likened to the eyes and ears, as channels of the vital airs. " If this rendering (St. Petersb. Diet.) of * flrdhvabarhis * is correct — the term being apparently based on the Fathers' epithet * barhishadaA,' * seated on the barhis ' (sacrificial grass-covering of the altar-ground) — the force of * firdhva ' in the compound is very peculiar. Mahidhara takes it in the sense of ' having their barhis pointed upwards,' i. e. towards the east (I), 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 * (irdhvabarhis ' might possibly mean ' having their (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. * The comm. on K^ty. XXVI, 6, 14 calls this part of the barhis '&tithy&barhi8'(?). ' And accordingly, without looking at it. Digitized by Google 488 ^atapatha-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)-bfeathing 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 Vixve Devi* 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. [V4f. S. XXXVIII, 16,] •Hail to Rudra, praised by the Rudras*!' — even without offering (with this, the seventh stick), he, looking south- wards, hands it to the Pratiprasth&tr^*, 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 Mahivtra 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, and 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. * Or, ' having his praises sung by the chanters,' as Mahtdhara takes ' rudrahfiti/ Digitized by Google XIV KAiVDA, 2 ADHYAYA, 2 BRAhMAJVA, 43. 489 41. He then oflfers (the second of) the two Rauhi«a^ (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 honey unto Agni, the greatest of Indras,* — * Offered is the honey unto Agni, the most power- ful,' he thereby means to say; — *let us eat of 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 * : in this there is the » Viz. XIV, 2, I, I. * Viz. at the hands of the officiating priests, by saying to each, * Invite me, N. N. T whereupon each of them replies, * Thou art invited/ Cf. XII, 8, 3, 30. According to Apast. St. XV, 11, 12, the priests and the Sacrificer partake of the residue in the order — Hotn*, Adhvaryu, Brahman, Pratiprasthdlri*, 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 KSty. XXVI, 6, 20, to be analogous ; whilst the oflFering is said to be on the model of the Agnihotra. ' The usual place to do so is over the pit (>&atrala), cf. Ill, 8, 2, 30 ; XII, 8, 1, 22 ; whilst the utensils are cleaned in the Mir^lfya. On the present occasion a mound of sand (or covered with, sand) — the so-called * u^^^iish/a-khara ' (mound of remains) — is raised in the south part of the fil&, close to the mat or hurdle forming its wall, just east of the southern doon According to Kdty. XXVI, 6, 21 seqq., Apast. XV, 12, i seqq., the Mah&vfra and the remaining Digitized by Google 490 ^ATAPATHA-BRAHMAiVA. same significance as in the M4r^llya. 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 (Mahivlra) 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 Ahavantya, and) placed on the throne-seat, and consecrated (or appeased) by being sprinkled with water. * That is, at a sacrifice for which this constitutes the sacri* licial fee. Digitized by Google XIV kAnDA, 2 ADHYAyA, 2 BRAHMAi\rA, 49. 49 1 perform it for all (the Sacrificers) property; for all one's property means everything, and this (Pra- vargya) is everything. One may perform it at a Vixvafit with all the Pr/sh/Aas ^ ; for the Vixva^t (all-conquering day) with all the Pr^shMas means everything, and this (Pravargya) is everything. One may perform it at the Vd^peya (and) RS/a- sflya, 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 Ahavanlya.' — * 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 curds \* — * How the animal sacrifice ? ' Let him say, * By the victim and the cake.' — 'How the Soma- sacrifice ? ' Let him say, * By the Havirdhina '.' 49. And they also say, — when the sacrifice had its head cut off, the gods on that occasion restored it as the hospitable reception * (of King Soma), and verily for him who so knows this offering is not made with any headless sacrifice whatever. * See p. 139, note i ; and XII, 3, 3, 6. * For the * payasyi ' see part i, p. 178, note 4 ; p. 381, note a. ' That is, the cart or carts on which the ofifering-material (indading the Soma-plants) is contained, as also the shed in which they are placed. * See III, 2,3, 20; 4, I, I. Digitized by Google 492 JAtAPATHA-BRAHMAJVA. 50. And, again, they say, 'Seeing that at the sacrifice they lead forward the Pra«Iti * (water), wherefore do they not lead it forward on this occasion ? * Well, this — to wit, the Pra»iti (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 Avaklrais *, 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 Rauhi^ia (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 (Gharnia) 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 Mahdvlra (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 ' See part i, p. 9, note. ' See p. 469, note i. Digitized by VjOOQ IC XIV KkNDA, 3 adhyAya, I brAhmajvta, 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 ^ Third AdhyAya. First BrAhmaya. The Setting Out of thk Pravargya. I. Now, on the third, or the sixth, or the twelfth day^ having combined (the two performances of) the Pravargya and Upasads', he 'sets out** the Pravargya, for set out (removed), as it were, is this head (from the trunk). Having gathered together all around it* (the Mah&vlra pot), they * See p. 458, note i. » 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. ' 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. K&ty. XXVI, 7, i does 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 distincdy that the total number of perform- ances of the Pravargya is to be double that of the Upasad days. ^ The ' setting out ' (uts&dana) 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. * After collecting the implements they take them out of the AH Digitized by Google 494 5ATAPATHA-BRAHMAiVA. meet together upon the Vedi in the •Saifi, (entering) by the front door. 2. The Agnidhra then brings three bundles of faggots to the Ahavantya, 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 Vftf. S. XXXVIII, 18,] *What heavenly fire of thine there is, O Gharma,' — just the fire which is heavenly; — *what is in the Giyatri and in the Havir- and lay them down near the Anta^p&tya peg at a few steps from the front door (whilst Apast. makes them to be put on the throne* seat placed north of the Ahavantya). * According to the comm. on Kdty. 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 Agnfdh (who immediately after the offering throws them into the fire), and upon the third after it has been held knee-high by the Agntdh, and then thrown into the fire by the Adhvaryu. According to Apastamba, who makes the Pratipraslhdtri 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 KdtySyana, the ceremony is analogous (though reversed as regards the order of height) to the offering on the three enclosing-stones at the .Sataru^ driya ceremony, IX, i, i, 5 seqq. Digitized by Google XIV kXnDAj 3 ADHYAYA, I BRAhMAJVA, 9, 495 dh&na/ — ju^t that which is in the Gdyatrl (metre) and Havirdh&na (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 Agnldhra,' — just that which is in the Trish/ubh (metre) and Agnldhra (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 heat 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 G^agatt and in the Sadas,' — just that which is in the G^agad (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 out\ with r • — ^ Viz. out of the siii, with the Sacrificer's wife in front of him, Digitized by VjOOQ IC 496 DATAPATH A-BR A HMAJV^A. (V4f. S. XXXVIII. 19), 'Thee (we will follow) for the protection of the Kshatra/— for he who shines yonder * is indeed the divine nder : * 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 (itman);* — 'Thee (we will follow) as a stay for the Vis,' — the Vi^ (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 Prastotrr), ' Sing the SAman ! ' or * Recite the S&man ! ' but let him rather say, ' Sing the Siman ! ' for they indeed sing the S&man. When he sings the Siman 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 Pratiprasthitr/ 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 Prastotri to sing the S&man. 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 Patnf) sing or utter a special finale, — the first time in the si\i, the second time midway between the ^ala 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 — theel' — ' For the protection of the self — thee I ' ^ It should be borne in mind that the Mah&vtra by which tbey are supposing themselves to be led now, is looked upon as a symbol of the sun. Digitized by Google XIV KANDAy 3 ADHyAyA, I BRAHMAJVA, J 4. 497 outside the sacrifice, the body; for the S&man is a repeller of the fiends, the Rakshas. !!• He sings it on a (verse) relating to Agni, for Agni is the repeller of the Rakshas. On an Ati>t>t^andas (verse) he sings it, for that — to wit, the Ati^^andas (redundant metre) is all metres, therefore he sings it on an Atii^^andas (verse). 12. He sings \ 'Agni burneth, encountereth with flames, Ahivo! Ah^vo^'' — it is thus he repels the fiends, the Rakshas, from here. 13. They walk out (from the sacrificial ground) northwards*, along the back of the pit and the front side of the Agnldhra (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^; 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 * The same Sdman is sung 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 'ahdvo' (though the Sandhi in the text is the same as of ' ahavas '). As on that former occasion, all the priests, as well as the Sacrificer, join in the finale. ' In doing so, they take the Pravargya-vessels and implements along with them. ' Hardly Ms suffering pain,' as it was taken at IX, 2, i, 19 ; though 'juru^&ana' and 'suk' evidently refer to internal heat, or passion, cf. p. 464, note 4, p. 468, note i. [44] K k Digitized by Google 498 JATAPATHA-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^; 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 Vfi^. 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 say * ; ' Kityiyana only lays down the rule that, in the case of the sacrifice not heing 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 Agniiayana, he would doubtless follow the indication already laid down in the Br&hmana, IX, 2, i, 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. ' The words ' sa nzh sarvdyu^ saprathi^,' being here used as explanatory of * sa no vijv&yuA saprathiA,' have probably got by mistake into the Samhitd. Digitized by Google XIV KkNDA, 3 ADHYAyA, I BkAHMAiVA, 22. 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 further 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 * The author evidently understands the text more in accordance with Mahidhara's interpretation which makes * anyavratasya ' to refer to the Supreme Spirit (paramdtmi) whose law, or ways, are diflFerent from men's, and construes it with * saj^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 I away guile I ' • Viz. consisting of bone, skin, and hair. K k 2 Digitized by Google 500 ^ATAPATHA-BRAHMAJVA. navel) 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 Rauhi«a- 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 (dhr/sh/am). On the left side the two mounds^ used in the performance, for there is their place of rest ; on the right side the Mdr^ltya 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 ' That is, the sand used for them, and brought thither in vessels. • That is, the sand of the ' mound of remains ' (u>t>Wish/akhara), see p. 489, note 3. Digitized by Google XIV KkNDA, 3 ADHyAyA, I BrAhMAJVA, 28. 50I 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 Prastotr^*), * Sing the Varshfihara S&man!' — the fallow stallion^ (v;^/shi 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 Vfirshihara S&manM' 27. They then cleanse themselves at the pit. With {Y&a-. S. XXXVHI, 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 (Vif. S. XXXVHI, 24), * From out of the gloom have we risen,' — ^gloom is * Or, bull.— The Vsl^. S. (XXX VIII, 22) here inserts the verse i?/g-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, /^ water-holding vessel hath shone like unto the sun.' The italicised words, evidently added to suit the MahS- vtra vessel, are wanting in the Rik. » Kfity. XXVI, 7, 36 (doubtless in accordance with anothei fdkhi) also prescribes here the Ish/lhotrfya Sdman. Digitized by Google 502 ^ATAPATHA-BRAHMAiVA. 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 Sftrya, with the gods, the highest light,' — Sftrya, 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 Ahavanlya\ with (V4f. 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 M4dhyandina-pavam4na has been chanted, for the Midhyandina-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 Hotrt 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- vanlya), and called for the .Srausha/, he says, * Pronounce the offering-formula ! ' and offers on the Vasha/ being uttered. When the Vasha/ is ^ The Sacrificer's wife (according to another j&khi) also silently puts one on the G&rhapatya fire. Digitized by Google XIV kAjvda, 3 adhyAya, i brAhmajva, 34. 503 repeated, he brings the draught, and hands it to the Sacrificer. 31. Having solicited an invitation^ (and received an answer from the priests), he drinks of it, with (Vfi^. 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 shineth,* — 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;— (Vd^. 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 ^ 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 ^ : therefore he gives it to the Adhvaryu. 34. And that cow which yielded the Sacrificer's * See p. 489, note 2. ^ Lit., lying, i. e. not standing or moving. » Cf. XI, 2, 7, 32. Digitized by Google 504 iSATAPATHA-BRAHMAiVA. fast-milk he gives to the Hotrt; for the Hotri is the sacrifice, and the Sacrificer also is the sacrifice : therefore he gives it to the Hotrt. 35. And that cow which yielded the fast-milk for the (Sacrificer's) wife he gives to the chanters, for it is they, the Udg^t^^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 BrAhmajva. 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. He 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, i,] '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, " See p. 458, note i. Digitized by VjOOQ IC xnr kAnda, 3 adhyAya, 2 brAhmajva, 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 haiir — 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 V4yu hail!*— Viyu (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 Sflrya hail!' — Sflrya (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. ID. [V^. 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- Digitized by Google 506 • 5ATAPATHA-BRAHMAiVA. shatras (lunar asterisms), 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. 13. *To the Waters hail!' — the waters, doubt- less, 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. 14. *To Varu«a hail!' — Varu;?a, doubtless, is the self of all the gods : it is thus by means of all the deities that he heals whatever has been unsuc- cessful in the sacrifice. 15. *To the Navel hail! To the Purified one^ hail!' — This is undefined, for undefined is Pn^pati, and Pra^fipati is the sacrifice : it is thus Pra^pati, the sacrifice, he thereby heals. 16. These are thirteen oblations, — for there are thirteen months in the year, and the year is Pra^- pati, and Prs^pati is the sacrifice: it is thus Pra^pati, the sacrifice, he thereby heals. 17. [V&^. S. XXXIX, 3,] *To the Voice hail!' — a mouth he thereby gives to it; — * to the Breath hail! to the Breath hail!' — two nostrils (a nose) he thereby gives to it; — *to the Eye hail! to the Eye hail!' — two eyes he thereby gives to It; — *to the Ear hail! to the Ear hail!' — two ears he thereby gives to it. 18. These are seven oblations, — now seven in number are these vital airs in the head : it is them he thereby gives to it. He offers a last oblation of a full (spoon), — the full means every- ' Mahidhara takes ' pQta' in the sense of ' the purifier (jodhaka)' and apparently the name of a god (as he does also the Navel (n^bhyai devatdyai)). Digitized by Google XIV KANDA, 3 ADHYAYA, 2 BRAHMAi\^A, 23. 507 thing : with everything he thus heals whatever has been unsuccessful in the sacrifice, — 19. With (V4f. S. XXXIX, 4), *The mind's purpose,' — by the mind, indeed, everything is gained here : by the mind he thus heals whatever has been unsuccessful in the sacrifice; — 20. *The truth of speech may I freely obtain,' — by speech everything is gained here: by speech he thus heals whatever has been unsuccessful in the sacrifice; — 'may the form of cattle, the essence of food, fame, and prosperity accrue unto me, hail!' — a blessing he thereby invokes. 21. Thereupon, having pounded that spare (clay), and mixed it with powdered clay, he makes (a pot) in proper form, and bakes it in proper form for the purpose of the ' setting out ' ; and let him perform (the sacrifice) with whichever of the two reserve (pots) may be firm. 22. The Pravargya, indeed, is the year; for the year is everything, and the Pravargya is every- thing: when it is placed on the fire then it is spring; when it is burning-hot then it is summer; when it is flowing over then it is the rainy season; — but, indeed, when the rains overflow, all the gods and all beings subsist thereon; and, verily, the rains overflow for him who thus knows this. 23. The Pravargya, indeed, is these worlds, for these worlds are everything, and the Pravargya is everything: when it is placed on the fire then it is this (terrestrial) world; when, it is burning- hot then it is the air-world; and when it flows over then it is yonder (heavenly) world; — but, Digitized by Google 5o8 ^atapatha-brAhmajva. indeed, when yonder world overflows, all the gods and all beings subsist thereon ; and, verily, yonder world overflows for him who thus knows this. 24. The Pravargya, indeed, is those deities — Agni, Viyu, and Aditya; for those deities are everything, and the Pravargya is ever)^hing : when it is placed on the fire then it is Agni ; when it is burning-hot then it is V4yu (the wind); and when it flows over then it is Aditya (the sun); — ^but, indeed, when yonder sun overflows, all the gods and all beings subsist upon him ; and, verily, yonder sun overflows for him who thus knows this. 25. The Pravargya, indeed, is the Sacrificer, his own self, his ofispring (or people) and cattle ; for the Sacrificer is everything, and the Pravargya is everything: when it is placed on the fire then it is his own self; when it is burning-hot then it is his offspring ; and when it flows over then it is his cattle ; — but, indeed, when the cattle overflow (with milk) all the gods and all beings subsist thereon; and, verily, the cattle overflow for him who thus knows this. 26. The Pravargya, indeed, is the Agnihotra, for the Agnihotra is everything, and the Pravargya is everything: when it (the Agnihotra milk) is put on the fire then it is the (Gharma) placed thereon ; when it is ladled out then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ; — but, indeed, when the Agni- hotra overflows all the gods and all beings subsist thereon; and, verily, the Agnihotra overflows for him who thus knows this. 27. The Pravargya, indeed, is the New and Full- moon sacrifices ; for the New and Full-moon sacrifices Digitized by Google XIV KkNDAy 3 ADHYAyA, 2 BRAHMAi^rA, 30. 509 are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon ; when it is standing ready then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma) ; — but, indeed, when the New and Full-moon sacrifices overflow all the gods and all beings subsist thereon ; and, verily, the New and Full-moon sacrifices over- flow for him who thus knows this. 28. The Pravargya. indeed, is the Seasonal sacri- fices, for the Seasonal sacrifices are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon; when it is standing ready then it is the burning-hot (Gharma) ; and when it is offered then it is the overflowing (Gharma) ; — but, indeed, when the Seasonal sacrifices overflow then all the gods and all beings subsist thereon; and, verily, the Seasonal sacrifices overflow for him who thus knows this. 29. The Pravargya, indeed, is the Animal sacri- fice, for the Animal sacrifice is everything, and the Pravargya is everything : when it (the meat) is put on the fire then it is the (Gharma) placed thereon ; and when it is standing ready then it is the burning- hot (Gharma) ; and when it is offered then it is the overflowing (Gharma); — but, indeed, when the animal offering overflows all the gods and all beings subsist thereon ; and, verily, the animal offering overflows for him who thus knows this. 30. The Pravargya, indeed, is Soma, for Soma is everything, and the Pravargya is everything : when it is poured out then it is the (Gharma) placed on the fire; when it is drawn (into the Digitized by Google 510 iSATAPATHA-BRAHMAiVA. cups) then it is the burning-hot (Gharma) ; and when it is offered then it is the overflowing (Gharma); — but, indeed, when Soma overflows all the gods and all beings avail themselves thereof; and, verily, Soma overflows for him who thus knows this ; and, verily, no sacrifice whatever is offered without the Pravargya for him who thus knows this. 31. 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 K ^ See p. 458, note i. Digitized by Google INDEX TO PARTS III, IV, AND V. (KAiVZ?AS V— XIV.) abhi^it, Soma-day, Part IV, page 33 in. abbiplaya-shaJSaha. Ill, introd. xni; V, 148; is tne established (re- gular) sba^/aha, 149 ; used bv Adityas when contending with Afigiras, 152 ; etymology, 15a, 16a. abhisheka, III, 68; the 'Vasor dhira' and VS^^aprasavtya ob- lations performed on completed fire-altar are a consecration- ceremony superior to the ordi- nary one, IV, ai3 seq. ; and in- cludirg the consecration of both R^asQya and V^peya, 325. abhisheianiya, III, intrond. xxvi; 68 seq. ; stotras of, 69. abhtvarta-siman, III, 16. abhri (spade), lies on left side of Ahavantya, III, 199; made of bamboo, 199. adibhya-graha, is speech, up-breath- ing, ear, V, 105; etymology, 105-7- idira, plants, how produced, V, 4 5 1 ; spdt^ka, 451 ; they are fragrant and blaze up in fire, 45 a. adhrigu, litany, V, 385-6. adhvan, ghee-offering to, in the house of the courier, III, 64. Adhvaryu, seated towards east. III, 108 ; his fee at Darapeya a golden mirror, 119; their fee a sterile cow for pa^/(abila ob- lation to Mitra-Varu;ia, laa; spreads the sacrifice, 1 4 a ; his fee at Sautrdmajst three garments ; the Ajvins the Adhvaryus of the gods, IV, 23; sings the SImans over the completed altar, 1 81 ; in drawing the Soma- cup he takes Pra^lpati's vital fluid, 282 ; must pronounce his Y^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 Pratiprasthltri for sattra, as the mind, 136; they drink the A/vina cup of SautrlmaA), the Arvins being the Adhvaryus of the gods, 245 ; is scorched, as it were, 503. Aditi, by sixteen syllables gains the sho(a- vi/nja- stoma, 68 ; Vasiis, Rudras, and Adityas separated and were the lords when heaven and earth separated, 75 ; lords of the western region, loi ; con- nected with Vanma, saptada/a- stoma, &c., loi ; Vasus, Rudras, Adityas, Maruts, Vijve Dev^ build on different sides of altar (E. S. W. N. Upper), 1 18 ;— the twelve Adityas enumerated, V, 116; Adityas and Ahgiras con- tending for getting first to heaven, 152; arise by per- formance of third pressing, 173; the sacrificial horse to go the way of the Adityas, 288 ; con- secrate king by the Gagatf, 3x3; obtain the part of Vishwu, the sacrifice, corresponding to the evening-pressing, 443; Indra, with Vasus, Rudras, and Adityas, receives offering of gharma, 479-80. A^atajatrava. See Bhadrasena. A^itajatru, king of Kaji, III, 141. age-grades (vayimsi), oblations re- lating thereto, forming part of VasordhSrl, IV, 218. ighara (libation of ghee). III, 172. Aj?tgarta| father of ^unai&jepha, HI, 95. A g n i,by one syllable gains the breath, III, 40; is all deities, 44 ; the lower end, 44 ; the sacrifice, 45 ; gold his seed, and the fee for his oblations, 45, 59; is fiery spirit or brightness (te^s), 46, 82 ; with Indra smites the Rakshas, 51; is Varuna and Rudra, 51; the giver, 54; Vaijvanara, twelve- kapala cake to, 57 ; Anikavat, eight-kapala cake to, 58 ; Agni Gr/hapati, eight-kapala cake of quick-grown rice, 69, 89; [44] L 1 pirtha-oblation to, 82 ; to him belong shoulder-pieces of yoke, loi ; rathavimoianiya-oblation to, I o I ; Agni Dharma;iaspati, 112; assists Varu^za, 113; at upasad eight-kapala cake to, 118; pa^ia- bila ditto on east part of vedi, 1 20, I2X ; fee is gold, 121 ; prayu^m havis, eight-kapala cake, 125 ; Pn\g-lpati- Agni,thePurusha, 144; the Brahman (triple science) in Agni's mouth, 146; etymology (agri), 146 ; is trivr/t, the altar consisting of nine substances, 147; glyatra,T48,i6i; union with earth, 148 ; with Agni the Vasus placed on earth, 150; restores Pra^ipatl, hence Pra^apati cal- led Agni, 151, 152 ; Agni ^tya, 151 seq.; is the sun (as an Aditya), 752 ; Pra^pati's son and father, 154; is speech, 1 54 ; becomes a bird to bear sacrifice to sky, 157; his eight or nine forms (Rudra, Sarva, Parupati, Ugra, Ajani, Bhava, Mahan devai&, tjina, Kumara), 159, 160; is all bright (^itra) things, 161, 369 ; his forms coveted by Pra^lpati, 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; VirS^, 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, Vlyu, and Aditya are all the light, 210; (the fire) belongs to Indra and Agni, 212, 253; is Aditya, 216; the child of the two worlds, 224 ; the sea- bom child of the waters, 226 ; a conqueror, overpowering in battle, 259 ; burns up the evil (enemies) of the gods, 259; is the brahman and kshatra, 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, Digitized by Google 514 ^atapatha-brAhma-ya. J78; golden-handed (?), 283; distributed in many ways, 284 ; overthrows Pflru, the Asura, in battle, 29a ; 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 (/ravas) 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 and entered the water, 360; Agni found by a white horse (Pra^apati) on a lotus- leaf, 360 ; A^ni 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 Pra^pati's fiery spirit (te^as) to the south, 374; be- comes Pra^apati*s right arm, 374 ; Agni Vaijvlnara, Aditya, creeps as a tortoise over the three worlds, 392; Agni yavi- sh/i&a, 413;— is Pra^apati, IV, introd. xvii seq.; the divine Sacrificer, and priest of the sacrifice, xix ; the child of the universe, xx ; Agni, Aditya, and Viyu 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, 4; from fire breath fashioned, 4 ; Agni Vaijv^nara is the year, 33; connected with priesthood and trivrft-stoma, 67 ; is Virl^, regions and vital airs, 70 ; is the Brahman (deity), 85; Agni,Vayii, and Aditya move hitherwards and thitherwards, 90: connected with Vasus, trivrit, a^a-jastra, rathantara, 100; protector of the east, loi, (105); his rays like those of the sun, 105; has distinction (jri) bestowed upon him by the gods, 113; lord of the good, 123 ; his paths lead to the gods, 1 2 3 ; his path becomes black, when fanned by the wind, 141, 142 ; in his immortal form is Rudra, 156; Agni, V^yu, and Aditya are the hearts of the gods, 162 ; nothing greater than Agni, the fire-altar, 163; the Rudras invoked in the ^atani- driya are Agnis, 1 67; the fire-altar is speech , 1 7 3 ; is the head of Agni- Pn^patijthe altar and universe, i78y 179; is ofispring and the lord of offspring, 181; injures by his heat, fire, and flame (haras, jOi^is, SLTikis), 182 ; in men, water, plant&trees, 1 8 3, 1 84 ; Agni,Vayu, and Aditya are the Pravargya (vessels), 187; leading forward of Agni, X 88 seq. ; regaling him with food (sixteen ladlings of ghee), 189 ; Agni isVijvakarman, 189, 190; is the eye of gods and men, 200 ; created as the hun- dred-headed Rudra, 201 ; is thou- sand eyed, 201 ; is a well- winged bird, aoi ; 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 Pr^gipati 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's universal sovereignty, 228; Agni asGan- dharva, with the plants as Ap- saras his mates, 231; lord of the world and lord of creatures whose dwellings are on high and here below, and who is both brahman and kshatra, 234, 235; Agni, when completed and con- secrated, becomes a deity, Vanuia, 238; Agni, the fire- altar, is a heavenly bird, 250 ; one potent drop (indu), the faithful eagle, the golden- winged bird, 251 ; Agni Vairvakarmaira, 268 ; name to be given to the fire on the altar, 269 ; the Digitized by Google INDEX TO PARTS III, IV, AND V. 515 chiefest of the fires of the five races of men, 269 ; Agni Vai- jvinara, verses to, 276; Agni the gods' prai7a, 395; is all objects of desire, 313; the nature of Agni as the vital airs, 331-3 ; Agni and Indra created as brahman and kshatra, 343 ; they joined each other as the gold man and the gold plate, 34a ; they are the light and immortal life, 343 ; they are the fire-altar, Agni what is baked by fire (bricks) and Indra the punsha, 343 ; Agni and Indra are the Vijve Dev3j6, and the three are brahman, kshatra, and vij, 344 ; is Prs^^apati, 345 ; Agni (-Pra^pati), on ascend- ing, is Aditya, 349; the vital breath, 349 ; Agni considered as Viyu 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, Pr^a — are the eater, the Arka, the Uktha, the Purusha, 398, 399; — Agni DItr/, eight-kapSla cake at New moon, V, 8 ; Agni Pathikrit, expiatory eight- kap^la cake at New moon, 10 ; ditto at Agnihotra, 191 ; at Ajvamedha, 350 ; Agni Vaijvl- nara, ditto twelve-kapila one, 1 1 ; Agni created out of Pra^- pati with a life of a thousand years, 15 ; Agni and Soma become eater and food, 16; Agni created by the Brahman and placed on earth, 27 ; takes Sn's food and receives (mitra- vinda) oblation (eight -kap^a cake), 62-65 ; Agni (fire) one of the six doors to the Brahman, 66 ; Agni the teacher of the br^mai^in, 86 ; evolved from the earth, and from him the Rig'VedsL, 102 ; to Agni offering is made in Aditya at Agnihotra, 112 seq. ; Agni's breath taken by the sun, whence fire has to be fanned, 130 ; triad — Agni, Ar- kya, Mahad uktham, 172 ; Agni, Viyu,and Aditya are light,might, glory (fame), 173; Agni Viviii, expiatory eight-kap^la cake at Agnihotra, 192 ; Agni Sajnvarga, ditto cake, 193 ; Agni Apsumat, ditto, 193; Agni Suii ditto, 194 ; 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'Dajapeya, III, 119; gold for pa^/^abila oblation, 121; bullock for Sautrlma;ii, 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, IV, 196 ; associated with Trish- /ubh, V, 495; between it and iatvala is the gate of sacrifice, , 497. Agntdhriya, III, 97; taken out of Garhapatya, 265 ; is the wind in the air, 3 15, 3 1 7 ; the through- breathing, 317; prepared first of dhish^iya hearths, IV, 242; at Agni^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, eats food in the morning and even- ing, 299, 325 ; to be oflfered by the Sacrificer 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., iia seq. ; speculations on the effect I2 Digitized by Google 516 i^ATAPATHA-BRAHMAJVA. of the two oblations, 114; ex- piations of mishaps, 178 seq. ; Agnihotra a long sattra ter- minating with death or old age, 178; Agnihotra cow and calf are speech and mind, 46 ; the sky and wind, 183; 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, 50a. Agniifayana, III, introd. xxvi, xxvii, 143 seq.; is a uni- form (comprehensive) cere- mony, 343 ; IV, introd. xiii seq.; includes all sacrificial rites, IV, a66 ; shown in detail, 296 seq. ; not to be performed for another, 379. Agniitit, 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>(ityl, a supernumerary (special) rite, III, 246. agnikshetra, preparation of (plough- ing, &c.), Ill, 325 seq. ignimaruta-jastra, connected with Br/haspati, the Vi/ve Dev^, the upper region, &c., IV, 103 ; on second day of Ajvamedha, V 382. ignimaruta-stotra ( *= y^iy^f ^y a) , IV, 252 n. Agni-nimini (parthini). III, 82. Agninetrai& (dev^), seated in east, III, 148. Agni-POshan, eleven-kapila cake to, III 55. Agnirahasya, IV, 281 seq. Agnisava, IV, 298. Agnishomiya, animal offering, IV, 245 ; is without Samish/ay^us, 260 ; twenty-one at Ajvamedha, 372, 375 ; eleven at Purusha- medha, 404. Agnish/oma, III, introd. xii seq.; victim of, 11; the stomas used, 127; three different modes of its performance, IV, 287 ; V, 140 ; the stotras and jastras of Gyotish/oma Agnish/oma form a bird, hence equal to Mah^vrata- s^man 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, m^ 45> 5^) 69 ; animal offering to, 68 ; cake at Full moon, V, 6. Agni-Vish«u, eleven-kapila cake to, III, 44, 54; ditto at diksha of Agnii^ayana, 247. agniyo^na (yoking of fire-altar), IV, 249 seq. Agnyadhana, not to be performed under special nakshatras; but at new moon (of Vaijikha or other), V, i, 2. igraya^a-graha, III, 6 ; produced from nidhanavat-saman, and from it the tri;iava and trayas- trimja, IV, ir. igraya^esh/i, offering of first-fruits, instituted by the gods. III, 46. Sgur, formulas, V, 32, 157. agfirtin, V, 32; 33 n. ^yabhiga, at animal sacrifice, V, 124. ^a-jastra, connected with Agni, the Vasus, the east, trivrft, and rathantara, IV, 100. Ahavaniya ; (jilldvarya) set up on cart. III, 104 ; head of sacrifice, 233 ; (in ukhi) sacrificer's divine body, 262 ; if it goes out, is again taken out of GIrhapatya, 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. Digitized by Google H INDEX TO PARTS III, IV, AND V. 517 ahtna, III, in trod, xix, xx. Shuti, oblation, etymology, V, 37. Aibhivata. See Pratidarja. ai(i, V, a 1 6, 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 Namuii which Sarasvati then distils, 232; con- nected with the earth (and the morning-pressing), 241, 247; possess healing-power (bhaisha- ^a), 243; are the Adhvaryus ot the gods, 245 ; connected with spring and summer, 247 ; together with Sarasvat! they prepare the Sautrama/i! to heal Indra, 349; Ajvinau, Sarasvati, and Indra are everything here, 353 ; and have a share in the gharma, 475; two he-goats black (? white) on lower part of the body their victims at Ajvamedha, 300; restore Da- dhysJIA Atharva^^a's head after becoming his pupils, 444, 445 ; 475. irvini, regional bricks, IV, 23 seq.; what part of the body they represent, 28. Atharvan, is the breath. III, 217; Digitized by Google 522 ^ATAPATHA-BRAHMAJ^A, the Atharvans the Veda of the Gandharvas, V, 365. Atharvingiras, the study of their texts, V, 97. Iti, an aquatic bird, V, 70. atigrihya-grahifr, III, 6. atii^^ibandas, comprises all metres, III, 104; V, 497; the covering (including) metre in form of which the lions were produced, IV, 38; beyond all metres, no, 385. Atiratra, III, introd. xiii, xvii-xx, xxiii ; confusion of itssimans in session of a hundred Atiratras, V, 93 ; two in the year's session, T47 ; Atiritra with all the sto- mas, 330, 333, 395. atirikta-stotra, III, introd. xx, xxii. atithya (guest-offering), ends with the I^i, IV, 259; is the head of the (Soma-) sacrifice, V, 491. Atnira, Atndra. See Para. Atyagnish/oma, III, introd. xiii; last day of Atiratra, aviv^ya, xvii. Audanya (son of Udanya). See Mundibha. Audbhari. See Kha»i/ika. audgrabhaxra-oblations, 111,249; at Ajvamedha, V, 289 sea. Aupamanyava. See Mahirala. Aupaveji. See Aruna. Aupivi Ginajruteya, descends to earth from upper region, III, aujana-saman, how chanted, IV, 7. austerities. See tapas. autumn, produced from the ear, and from it the anushfubh, IV, lo ; consists of months Isha and ^r^ 49 ; rainy season and autumn are the air-world and the middle of the year, 49; in autumn creatures are brahman- vat (? rich in growth), 45. avabhr/tha, III, 185; at the animal sacrifice, V, 121 ; at Sautr^mani, 264. avaki plants, placed below and above tortoise. III, 392 ; means water, 393 > IV, 49; below and above the lower r/tavyi bricks of third layer, IV, 48 ; drawn across the altar to appease it, 174 ; etymology, 175 ; afford least subsistence, 175 ; sepulchral mound covered therewith, V, 436. avakira, formulas, V, 469 ; are the vital airs, 469, 492. avatina, ' unstringing * formulas and oblations, IV, 163. avi (ewe), is this earth, III, 156; victim, 156; created from Pra^pati's ear, 402 ; sacred to Varu/ra, 411; is the skin of (supplies a covering for) the two-footed and four-footed, 411; fashioned first of forms by Tvash/r/, 411. ivid-formulas. III, 89. Avikshita. See Marutta. ivis. III, 89. avitta, III, 89. avivikya. III, introd. xvii. axle, demoniacal voice in, III, 291. AyasthOna, a performer of a sattra, V, 61. Ayavas, — Yavas and Ayavas the former and latter fortnights, connected with creatures gener- ally, and the ^atujiatvarimia- stoma, IV, 69; the lords of creatures, 76. Ayogava. See Marutta. Ayus, is Agni, III, 323. Ayush/oma, form of Agnish/oma, IV, 287. Bahishpavamlna. of Va^apeya, III, 8 ; of Abhishe^aniya, 69 ; at Ajvamedha, is heaven, V, 305, 306; when chanted 'outside,* 305. bahvr/i^a, theologians of the Rig- veda, V, 72. Bilaki, V, 165. balance, the right edge of the vedi is a balance in which the Sacrificer is weighed, V, 45. Balhika, Prltipiya,a Kauravya king, V, 259. balva^, grass used for winding round throne-seat, V, 461. bamboo. See reed, barefooted, consecrated king never stands barefooted on earth, 1 1 1, 129. Birhaduktha, Apri-verses, V, 302. Birhaspatya pap. III, 21, 28, 36. barhis, is the sky, V, 248. Digitized by Google INDEX TO PARTS HI, IV, AND V. 523 barley-corn, V, 405. barren, wife possessed with Nirriti, 111,65. bath, purificatory, V, 438. beasts, wild (jvapada, tiger, &c.), spring from Soma flowing from lower opening, III, 131. bee, wounds the horse's thigh, V, 330. Belief and Unbelief, as two women with a man (Wrath) between them, V, III, iia. belly, gets and eats the food, IV, 115; food of all kind meets together there, V, 37. Bhadrasena A^taratrava, bewitched by Anini, III, 141. Bhaga, partha-oblations to, III, 8a. bhagadugha, carver or tax-gatherer, 111,63; one of the ratninai&, 63. Bhallaveya, V, 354, 393; cf. Indra- dyumna. Bharadva^a, r/shi. III, introd. xiv; is the mind, 107; etymology, 107. Bh^radvi^ a teacher, IV, 35a. Bharata, is Pra^pati, III, apa ; — Bharata Dauishanti, son of 5akuntala, performed the Ajvamedha, V, 399 ; seizes the sacrificial horse of the Satvats, 401. Bhiratas, the throne of. III, 105; Bharatas, V, 399, 401. Bhauvana. See Vijvakarman. Bhava, a form and name of Agni, is the rain-cloud (par^nya). III, 160. Bhesha^, (medicine) a work of the AtharvanikSifr, V, 365 n. Bhimasena, performs Ajvamedha, V, 396. Bhr/gu Vslrwfi, sent out by his father Vanuia to gain knowledge, V, 108 seq. BhWgus, one is to sacrifice along with them, IV, a 00; sacrifice was offered by them, a6a. 'bhrQ;7ahaty^ V, 341. bh(L&, bhuvai, svar,— sSman on, IV, 145 ; are the three worlds, 145 ; the first words spoken by Pra^i- pati,V, I a ; the five syllables made by Pra^pati 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 of the Sacrificer with these at Sautramajif, 353. bhfita, living being, existing thing (? spirit) — fr^d from death through trayastrim/a - stoma, connected with i^ibhus and Vijve Devair, IV, 70; the bhiitlnim patii& their lord, 73; Prapipati Paramesh/i&in their lord, 76, 350, 354 ; daily offer- ings to them, V, 95. bhfitinlm pztih (Pra^pati, the year), husband of Ushas, III, 158; IV, 73. Bhiitavira, a family of priests, IV, 345 n. Bhiiti, goddess of prosperity, homage paid to her. Ill, 334. bhuvaifr. See bh(L&. bifurcate. See forking. bilva (Aegle Marmelos), V, 374. birds,— how created, III, 148; when born, body produced first, IV, '3^> *39 > flesh not to be eaten by Agniiit (say some), 396 ; contract and expand their wings and tail, 300 seq.; the little bird which bustles with 'aha- lak,' V, 335; birds the people of TIrkshya Vaiparyata, the Purana their Veda, 369. bird-like body, is the fire-altar, IV, 385 ; takes Pn^apati to heaven, 300. 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, 103 ; viciousboar (durvaraha) unclean, V, 178 ; earth torn up by boar, used for Pravargya vessels, 451. body, founded on the mind. III, 370 ; linked to food by the (channels of the) vital airs, 370; is kindled by the sun, and hence warm, IV, 135 ; produced be- fore wings and tail, 136 ; has thirty limbs, 167, 333 ; is twenty-five-fold, 168, 322 ; if immortal, is boneless, 178 ; the fire-altar,Mahavrata,and Mahad uktham are the Sacrificer's Digitized by Google 524 iSatapatha-brAhma;va. divine, immortal body, 279 ; consists of couples, 384 ; con- sists of five mortal parts (bair, 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 airs, 325, 326 ; parts con- stituting (Pra^ipati*s)body, 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 ; bones 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 * jr! ' (? 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, 1 1 1, 87 ; is the Kenya's strength (virya), 89 ; with three arrows given as sacrificial fee, V, 1 1 ; Vishffu's bow and three arrows, 442. brahmahatya, redeemed by Ajva- medha, V, 328 ; atonement for it, 340>34i. Brahnia>hirin,not delivered to Death, V, 48 ; cuts off a night from his life by not bringing firewood,48, 49 ; his life a sacrificial session, 49 ; begging alms, 49, 50 ; brings firewood to teacher, 53, 54, 85 ; initiation of Brahma^^lrin, 86 seq. ; teacher, by laying his right hand on him, becomes preg- nant with him, and in the third night he is bom as a Br^hmana with the Savitrt, 88 ; whether allowed to eat honey or not, 90 ; may initiate the Unnetri, 137. brahmaiarya, religious studentship, V, 86 seq. Brahman (n.), is Br/haspati, III, 3, 21 ; IV, 192; (prayer). Ill, 21; (priesthood) connected with the east, Gayatr!, Rathantara, Trivr/t, spring-season, 91 ; the Brahman (tray! vidyi) first created, 145, 146; is the foun- dation of everything, 145; is Agni's mouth, 146; Pra^pati is the whole Brahman, 353; constitutes the fourth layer of altar, IV, 59 ; (priesthood) de- livered from death through the trivr/t-stoma, 67 ; Brahmajias- pati its lord, 7 3 ; is Agni, 85 ; Agni created as the Brahman, 342 ; the firstborn Brahman, the J^ishis, 100; the Brahman, theYa^s, its power in the other world, 173 ; (holy writ) seven-syllables (r/i, ya^us, saman, brahman), 314; (mystic science) the greatest, 338; established as the vir, V, 41 ;— is the highest of gods, IV, 59 ; upholds heaven and earth, 59 ; is the vital airs, 59 ; is Praippatl, 59, 60; is the Giyatrf, 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- i^rin, 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 Digitized by Google INDEX TO PARTS III, IV, AND V. 525 creatures, and the creatures in his own self, 418 ; is the first- bom, yonder sun, 459. Brahman (m.), priest, mounts cart- wheel, III, 22 ; beats the drum, 24 ; presented with gold honey- cup, 29 ; gets gold jataminas as fee for protecting sacrifice in south, 108; (V, 211); his fee at Dajapeya twelve heifers with first calf, III, 119; bull his fee for pa^iabila-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 Brihaspati mutters Aprati- ratha hymn whilst Agni is led forward, IV, 192 ; is the autumn, V, 45 ; uses the whole tray! vidyi, 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 Vasish/i&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, 3 1 7, 3 1 8 ; (? Pn^pati), 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. Br&hmana (m.), not tobe fed upon, having Soma for his king. III, 72, 95 ; IV, 249 ; sprinkling of king from pal^a vessel. III, 83 ; sprinkles him in front, 94 ; comes after king, 96 ; is stronger than king, 1 10 ; is followed by the three other castes, 227 ; Brahmana and Kshatriya never go behind Valrya and 5(idra, 227 ; into him, as the represent- ative of the Brahman, all beings pass and are reproduced there- from, V, 85 ; eflfect of the study of the Veda on him, 99 seq.; not to engage with Ri^nya in disputation, 1x4 ; as the scape- goat receives the Sacrificer's pain and evil, 181; the Brahmana descended from iSishis, repre- sents all deities, 195, 196; Brlh- ma^a, if going away offended, is presented with a cow longing for a bull, 195 ; Brihmaiza 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 fares the worse for it, 286 ; to the Brihma/ia belongs the fulfilment of wishes, 287 ; was of old born endowed with spiritual lustre, 294 ; every Sacri6cer becomes a BriLhma^ia, 348 ; Brsthmana knowing noth- ing of the Ajvamedha, may be despoiled, 360. brihrna^a (n.), mystic sense, or dog- matic explanation of an oblation, ^ IV, 240. BrahmsM^kifSimsin, — bull his dak- shii7^ at Darapeya, III, 119; is under the Brahman priest, V, 136. Brahmajiaspati, 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 Hotri, 314; all priests, 388- 390. breast-bone, IV, 114. breath. See praj^a. brick. See ish/akl^. Br/haduktha VSmadevya, V, 302. br/had vaias. III, introd. xv. Brihaspati, gains Pn^pati 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 rice-pap on seventeen plates, III, 21, 28 ; afraid of the earth and viceversi, 34; with Briha- spati's rulership the Sacrificer is consecrated at Vi^peya, 39 ; by eight syllables gains Giyatr!, Digitized by Google 526 ^atapatha-brAhmaj^a. 40; pap to Brihaspati, 59; is Purohita of gods, 59 ; V, 358 ; white-backed bullock his fee, III, 59; his the smaller and broken rice-grains, 67; (?is Varuwa, 68) ; pap of wild rice to Brihaspati Vai, 70 ; partha- oblation to Br/haspati, 82 ; IV, 328; assists Varuna, III, 113; sawsr/p-oblation (pap), 116; pa»itabila (pap) on centre of Vedi, 120, 121 ; white-backed bullock fee to Brahman for Br/haspati's oblation, 122; pra- y^ghn havis (pap), 125 ; Savitri and Brihaspati connected with the regions and the i(atush/oma, IV, 69 ; ruler of tame animals, 74 ; protector of upper region, 103 ; connected with Vijve De- y^f triwava and trayastriiwja- stomas, &c., 102, 103 ; as Brah- man assists Indra Apratiratha in fighting the Asuras, 192 ; takes 5n*s holy lustre and re- ceives (mitravindl) 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 Dev^, receives offering of Gharma, 480 ; is the wind, 480. Br/haspati-sava, III, introd. xxiv, XXV, 4 ; the same as V^apeya, Brihati, 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/hat!s, iii; is the mind (of Pra^-apati), 327, 328; 12,000 make up the whole Rikf 352 ; twenty-one brihatts, as the measure of the universe, 384- 387 ; the ^aturmasya formu- las amount to 362 brihatts, and hence to the year and Mahl- vrata, V, 78; by it the gods reached heaven, 156, 172; the Tapaj^tita-sattra amountsthere- to, 172 ; cattle related thereto, 221 ; the pressing-stones are of brihatt nature, 243. brihat-siman, III, introd. xv, xvi, xx-xxiii ; connected with Indra, XV ; with Kshatra, &c., 91 ; pro- duced from pa^iadaja-stoma, IV, 7; (br/hai i^ifrandas) is heaven, 19 ; connected with Indra, the Rudras, the south, &c., loi ; sung over completed fire-altar, is the sky, 179. br/hat-stotra, Va^peya-siman, III, II. Buiila Axvatarlrvi Vaiyighrapadya, a teacher, IV, 393. bull, liberated as fee for Agni-Soma cake, III, 45 ; fee for Indragni cake, 46; dark-grey, fee for PQshan's trishamyukta, 56; brown, for Soma's, 56 ; is the Pra^ipati of cows, 58 ; belongs to Indra, 60; spotted, 6t; 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 (dityava6) produced in the form of the Virig-, 39; other ages of other metres, 39 ; originates from Indra^ mouth, V, 215 ; has an excrescence (hump), 276. burial-place (jmajina), 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, 431. 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 Piishan, III, 55; (Rudra, 52) ; are purtsha, aoi ; represented by the ititondasyi (metre-) bricks, IV, 36; thrive when it rains, 36; become metres, 36; Pra^pati, in the shape of Gayatr!, overtakes the Digitized by Google INDEX TO PARTS III, IV, AND V. 527 cattle, 37; thrive exceedingly in the homestead of him who possesses many of them, V, 1 26 ; their eye taken by the sun, whence they only know things by smelling, 130 ; bovine cattle represent all animals, 333. chamberlain* See kshattri. chanting-place, of bahishpavamlna- 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, 389 ; placed north of fire with pole to the east, 390 ; offering made on head of chariot, IV, 233; chariot shifted sunwise round the fire on the brick-altar, 334 ; is the sun, 335 ; 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, bom with head first. III, 333; in womb grows by warmth, 254 ; tries to speak and stand up at the end of a year, V, 1 3 ; first speaks words of one or two syllables, 1 3 ; 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, 333. 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, 348 ; 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, 331. 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 senlni conception, — one bom a year after conception may perform Agni- iayana without having carried the Ukhya Agni for a year, IV, 274. consecration. See anointment. copper, piece of, put in mouth of eunuch. III, 90; melts, V, 493. cord, is Varunic, III, 233, 336; cf. rope. costal cartilages, IV, 114. cotton tree, (sabxialia 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, 330. courier. See paligala. cow, dakshiiil for first-fruits. III, 46 ; her Varumc nature, 5 1 ; yoke-trained cow dakshina for Indratudya, 51 ; belongs to Rudra, 53; dakshijvl 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^pati's breath, 402 ; is (the supplier of) food, 406; not to be injured, 406; milch cow (dhenu) is vi- gour, produced in the shape of the ^gati 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 Kaivva, 203 ; offering of barren cow (to Mi- tra-Vam«a), 263-265 ; brings forth within a year, V, 1 2 ; tow suckling a strange calf, her milk used for offering in case of an Digitized by Google 528 iSatapatha-brAhmaata. 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. ; of Pravargya, see gharmaduhi. cow-dung, smeared over fire-site, V, 191 ; used for burning dead body, aoa. creation, II 1, 145 seq. ; nine primary substances, 147. creator. See DhitrL creatures (pra^), produced from Prajfapati, the sacrifice, III, 40 ; in all quarters, IV, 31 ; Pra^a- pati their lord, 7 3 ; Yavas and Ayavas their lords, 76. crosswise, offering made on Svaya- matr/msa 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 fire-altar, IV, 1 8a seq. ; globule of sour curds put on Samidb, as a form of cattle, 203. dadhigharma, V, 502. Dadhikra, III, 27. Dadhikrivan, 111, 27; V, 326. Dadhya^i^ Atharva^a, is speech. III, a 18; knew the pure sacrificial essence (the Madhu), 444; is decapitated by Indra, and res- tored by the Ajvins, 443, 444. Daivipa. See Indrota. Daiyampati, instructed by ShuTiiyi- yana, IV, 273. Dikshayajia, form of Full and New* moon sacrifice, to be performed for fifteen years, V, 5. dakshi«a (sacrificial gift), (cows), the way along which they pass. III, 99, loi ;— dakshina as Apsaras, the Gandharva Y^»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, 1 7 ; time for bringing them up at animal . sacrifice, 120; are healing medicine, 217; is the glory, 446 ; must not be given away by the priest, at least not on the same day, 446. I^nava (Asuras), V, 95. dani/avadha, III, 108. darbha-grass, bunch of, put on ploughed Agnikshetra, III, 332; contains food and drink, 33a; grew up from waters loathing Vn'tra, 332; IV, 44; handful put on mixture of ghee (with gold chips), sour curds and honey for sprinkling therewith iwith the tops) on completed ire-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 eaith. III, 319. DarjapOriramisa, the offerer thereof eats food every half-month in the other world, IV, 299 ; eso- teric remarks on, V, i seq., 52 seq. ; to be performed for thirty years (twice 360 full and new moons) thereby gaining the 360 days and nights of the year, 4, 5 ; first performed by Para- mesh/i&in Pr^patya, 15; after him Prs^pati, Indra, Agni, and Soma, 15, 16. Dajapeya, III, introd. xxvi; requires special offering-place, 68, 113 seq.; etymology, 114; an Agni- shfoma, 118. Dajaratha, king of Ayodhyl, III, 97. Dajaratra, V, 140; last day of, called avivlkya. III, introd. xvii ; compared to the seat (or Digitized by Google INDEX TO PARTS III, IV, AND V. 529 body) of a chariot, the two shai/ahas being the wheeb, V, 149, 155 n^ 159. dative of purpose, III, 198, Dauitshanti. 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), 373; encompass the uni- verse, 287 ; days and nights are endless, 352 ; rulers of Arya and iSadra, IV, 74, 75; are Pr^g-apati's joints, 281 ; are forms of Brahman and Kshatra, V, 386. dead man, his bones arranged in bird-form, V, 435. Death, seizes creatures whilst in Pra^pati's womb, IV, 67; created above (mortal) beings as their consumer, 290 ; searches for (the half-mortal) rrs^pati 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 immortal, 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>(^rin, 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, 117. Dev^navidy^ the Veda of Rakshas, V, 3«. devasii (divine quickeners), offerings to, 111,69, 72; IV, 346. dewy season, consists of the months Tapa and Tapasya, IV, 126; which are supreme, 126, 127; is the sky, 137; is the year's head, 127. dhslma>(i&ad, seat-hiding (?) verse, IV, 291. Dhlnva. See Asita. Dharma Indra, king of the gods, V, 370. DhltW (creator), connected with gods generally, and the Vij, IV, 68; lord of the seven ^ishis, 73 ; is Pra^pati, 263 ; the sun, 264 ; offering of twelve-kapdia cake to, 264. Dhira iSitapameya, instructs Maha- jala C^bdla on the nature of Agni, IV, 331. dhishanl. III, 243. dhishnya 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- prinl bricks, 242 : enumeration of, 242 n. ; eight, 360. dhrish/i, fire-tongs, V, 39 n., 500. Dhr/tarSsh/ra, V, 401. dhWti, four oblations offered every evening of preliminary year of A/vamedha, V, 385, 388, 364. dhruva-graha. III, 11. Dhvasan Dvaitavana, king of the Matsyas, performed the A/va- medha, V, 398. dice, game at, III, 106, x is ; V, 330. dtkshi, III, 68; at Agniiayana to last a year, 181 ; insignia of, 185; of Agniiayana, 346 seq.; is speech, IV, 67 ; springs from faith (jraddhi), 138; is the body of the sacrifice, 340; of seven days at Ajvamedha, V, 290 seq. ; twelve, 371 ; is the vital airs, 291 ; twenty-three days at Purushamedha, 403. Digitized by Google 530 5ATAPATHA-BRAHMAi\rA. dikshsuityesh/i, III, 44; IV, 258; without samish/ays^s^, 258. dijEm avesh/ayai&, III, 120. dijya, regional bricks, in first layer, III, 188 seq.; in second layer (=lfvini), 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 Varujva, 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, I o ; 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, (dr/va), arrow, III, 88. drops, oblation of. See stokiyl. drought, produces a lawless con- dition, V, 1 8. drums, seventeen put up, III, 23; one beaten by Brahman priest, 34. dOrvi, grass (and brick). III, 187, 379; is cattle, 379 ; etymology, 380 ; is the kshatra, breath and vital sap, 380; grows up joint by joint, knot by knot, 381 ; spreads and branches out by a hundred shoots, 381 ; IV, 2. Dush/aritu Paumsayana, a king, V, 269, 272. Dvadajaha, opening Atiritra of, III, introd. xix. Dvaitavana. See Dhvasan. dvipara, die, III, 107. dvavimja-stoma, is vigour, the year, IV, 63. dvipadS, the ample metre in the form of which sheep were produced, IV, 38 ; of twenty syllables, 385 ; offering of, V, 342. Dviya^s brick, is this earth, seen by Indragnt, III, 381; is the Sacrificer, 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 /yena, supariza. 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 ; is Vijvamitra (all-friend), 10; in- troduced from the left (or up- per) side, II ; is one only, 11 ; sustained by the upward vital air (udina), 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 ; what is thought by mind is spoken by speech, and heard by the ear, 263 ; Adhvaryu and Sacri- ficer whispering in the (right) ear of the horse, 287. earth, three of them, III, 27; SLfraid of consecrated Br/haspati and vice versa, 34; ditto of Vanwa, 103 ; union with Agni, 148 ; (bhfimi) a foundation, 147, 158; (prjthivi) the broad, 148, 158 ; is the Gayatr!, 148 ; con- nected with Pra^lpati and Agni, 187; created as one consisting of eight syllables, 232; fashioned by Vasus by means of Glyatri, 233; navel of the earthy 258; a firm resting-place, 278 ; sur- rounded by ocean, 301 ; is cir- cular, 309 ; the mother of Agni Purishya, 311; is Prs^pati's GIrhnpatya, 314; after its crea- tion, darkness was everywhere, 319; Pra^^pati its begetter, 346; spread on waters like a lotus leaf, 364 ; 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 (mita) ; 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- ^pati, the altar and universe, 179; steadied by mountains and Digitized by Google INDEX TO PARTS HI, IV, AND V. 531 rivers, V, ia6; is the Ksha- triya's world, 133; connected with the Ajvins, 341 ; is higher than the water, 267; he who hides himself, or goes else- where, is ultimately tbund 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 EmOtsha (Pra^pati, her husband), 451 ; is a good abode on which all creatures abide, 457 ; is white, as it were, 463 ; her over-lords (Agni, Indra &c.), 464 seq. ; becomes a mare and carries Manu, her lord (Pn^ipati), 466 ; Is a place of abode for all the gods, 505. east, connected with priesthood &c., Ill, 91; Agni's region, 206; ^V, 199; is towards the gods, 111, 215, 355; IV, 226; is the Gayatri, IV, 45 ; is a queen, 46, TOO ; the Vasus its lord, 100 ; protected by Agni, 100; con- nected with trivrrt-stoma, a^a- jastra, and rathantara-siman, 100 ; is strength and the sky, V, 16, 17; the region of the gods, 485. easterns. See priyfya. eater, the. Is Agni, Adit ya, the breath, IV, 398. egg. See golden egg. eight, symbolical significance, IV, 190. eighteenfold, is the year, IV, 66. eighty (ajiti), means food, IV, 92, 112, 161; of formulas (to the Rudras), 161, 223. ekadajini, of sacrificial stakes, V, 301 n., 309; is heaven, 310; offspring and cattle, 310; a virSjg', 335, 404, 405- ekapadA, the gapless metre in the form of which goats were pro- duced, I V, 38 ; of ten syllables, 385. ekatrimja-stoma, is design, the year, IV, 64. ekavim/a, 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 vaira^-saman, IV, 10. ekavimja-stoma, connected with Anushmbh &c.. Ill, 91; at morning - service of Kejava- paniya, 127; is the upholder (a foot-hold), the sun, IV, 62 ; through it, connected with Mi- tra Varw7a, rain and wind freed from death, 68 ; the foundation (the feet), 78 ; connected with Soma, the Maruts, north &c., 102 ; second day of A/vamedha an ekavimja-day, V, 378 ; 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, III, 78. embryos, freed from death through pa^iavi^ja-stoma, connected with Adityas and Maruts, IV, 69 ; killer of embryo is despised, 272. Emiisha, the boar (Pra^pati) 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 (vrikali), 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-fifteenth part of akshipra, V, 169. 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^pati, 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 jRishi 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 Digitized by Google 532 5'atapatha-brAhmajva, (right) eye is the man in the sun and the gold man of the altar, 368; he is the same as Indra, and has a mate in the left eye, who is Indr^t, 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 onlv he is numerously distributed among creatures, 372 ; the eye evolved from breath, and from it the ear, 377, 378 ; 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 dilTerent heights, V, 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, livingon, ispenance (tapas), IV, 256 ; milk of three, two, one teat during days of initi- ation, and of none on day of preparation, 256. 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; are the six seasons, 243; he who does not eat becomes conse- crated to the Fathers (dies), V, 20, 21 ; daily offering of the svadhi 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-Uquor of the Sautramajii 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 Fathers and that of the gods by one of which all living beings have to pass, 237, 238 ; are asleep, 265; placed in the immortal womb, 272 ; are the subjects of Yama Vaivasvata, the Ya^us theirVeda, 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 Angiras, re- ceive offering of Gharma, 481. female, lies on left side of male. III, 199; injures no one, 202 ; after birth conceives again, 311. fever, one suffering therefrom is consumed by his vital airs, IV, 348. fifteen, IV, 74, 309. fifteenfold, is the thunderbolt, III, 413; IV, 85; V, 384; the arm, IV, 79 ; the neck, V, 163. fig-tree, Indian. See Nyagrodhas. finale. Seenidhana. fingers (and toes), have a common connecting link (or limb), III, 417 ; consist of four parts each, IV, 325 ; the different Digitized by Google INDEX 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 fire-altar measured, 300. fire, when it goes 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, ^an dramas), 127 ; 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, 21 ; 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, Viyu (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 Ya^^us, 278 ; Fire-altar, Mahi- vrata and Mahad uktham are the Sacrificer's divine, immortal body, 279 ; is a bird-like body, 285; is the earth, the mind, the trunk, the head, 286; is measured by finger-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^pati, 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 bulla, 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, lignt, and immortality), 326 ; is the food prepared for Prs^pati and becomes the body itself, 341 ; is the man in the sun, 366 ; is the earth, air, sky, the sun, the nakshatras,the metres, the year, the body, all beings and all gods, 381-390. firebrand, belongs to Rudra, V, 201. fire-pan. See ukhl. firmament (nika), is the heavenly world above the Virl^ (layer), IV, 93, 100; is the regions, 100; in the world of righteousness (sukrita) above the third lu- minous back of the sky, 122; the heavenly world, the back of the sky, 198; the heavenly world beyond the highest fire-altar, 250, 304. first-fruits, offering of. See Agraya- neshti, fivefold, is the animal sacrifice, V, 125; the A^vamedha becomes so, 308. flax, forms amnion of Agni's womb, III, 252 ; foul smell of, 252. flesh,notto be eaten during initiation, III, 185 ; of fat person fat, of lean lean, V, 20; is the best kind of food, 119. foam, produced from water, III, 147, 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 Digitized by Google 534 ^ATAPATHA-BRAHMAJVA. purfsha is Agni's food, IV, ao ; is seventeenfold, 79 ; whilst eating food one drives away evil that is above him, 87 ; is asked for by sick man when he gets 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, 139; 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 stronger), V, 27, 28 ; oblation to Forms, see prakrama. fortnight (paksha), the former and latter, called Yavas and Ayavas, IV, 69, 76. forty-four-fold, is the trish/ubh 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 Darjapiiriiamisa. 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. Olbila. See Mahirlla, Satyakima. ^gata, of Gagat! nature, cattle (ani- mals), V, 252, 284,313. Gagatt, gained by Vijve Devai&, III, 40 ; connected with Vijve Devai& &c., 91 ; of twelve syllables, 169 ; 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 hit her wards, 281 ; produced from rainy season, and from it the Wksama-slman, IV, 8 ; in the shape of it milch cows were produced, 39 ; is the western region, 45 ; cattle, 52 ; V, 3 1 3 ; is £he Brahman, and the sun's disk, I V, 94 ; is the down- ward breathing (of Pra^pati), 327-329 ; a i6'bhu of the Ga- gat metre (the arbhava-pava- mina) bearing the Sacrificer to bliss, V, 173; thereby the Adityas consecrate the king, 313. Gimadagna, ^prt-verses, V, 302. Gamadagni, rishi, is the eye, IV, 9 ; is Pr^^pati, V, 302. Ganaka, of Videha, questions Y^a- valkya as to Agnihotra, V, 46 ; obtains Mitravind^ sacrifice from Yi^iSfavalkya, 66 ; questions Brahma^as regarding Agni- hotra, 112 seq.; teaches Y^- ^avalkya, 114; becomes Brah- man, Z15; has a sacrifice per- formed with 1,000 cows as dakshi;zl, 115. Ganame^ya PIrikshita, IV, 345 n.; cups of fiery liquor poured out in his palace, V, 95 ; performs Ajvamedha, 396. Gana ^rkarlkshya (Slyavasa), a teacher, IV, 393, 396. ^inajruteya. See Aupavi. Gindhara (Nagna^it), IV, 21. Gandharva, the heavenly, thought - cleansing, 111,5; ^s yonder sun, Savitr/, 195; — twenty-seven of them, 19 ; were the first to voke the horse, 20 ; from Pra^pati Digitized by Google INDEX TO PARTS III, IV, AND V. 535 couples issue in the form of Gan dharva and Apsaras, I V, a a 9 ; Gandharva and Apsaras made offering to in rishftabhr/t obla- tions, 230 seq.; Gandharva and Apsaras affect sweet scent (gan- dha) and beauteous form (rQpa =apsas), 230; and worship the divine Purusha under those forms, 373 ; carried by horse Vi^in, 401; three Gandharvas ( Yavamat,Uddilamat, Antarvat) point out to the i^'shis imperfec- tions in their sacrifice, V, 29, 30 ; get the Apsaras Urvaj! back from PurOravaS; 69 ; produce a flash of lightning, 70; teach FurQ- ravas how to produce a sacred fire, to become one of them- selves, 73 ; the people of king Vanwa Aditya, the Atharvans their Veda, 365. garbha, of prxsh/M - siman, III, introd. xx seq. Garhapatya, thence fire of ukhl is taken, III, 263 ; if 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 ; IV, 196; V, 178; the world of men. III, 344 ; ascended by the gods, 319 ; on the fifth layer of the fire-altar, IV, 99, 117 seq.; is food, 118; GIrhapatya hearth is a womb, 119; is the vedi, 12 1, 307; the original Ahava- niya (of the hall) is the womb in which the gods begat the Girhapatyaof Agni>kiyana, 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 avabhritha, V, 267 ; a hundred garments the priests' fee, 353 ; garments man's outward appear- ance, 353- Garutmat. See suparxia. Oitavedas, etymology, IV, 274. gathi, V, 101, 326 seq.;— cf. NSri- jamsi-gathl/r. ^tru, V, 163 n. gaura, III, 410. Gauriviti iSaktya, V, 250. Gautama. See Kujri, and Anina. GaVclm ayanam, asattra, V, 139 seq.; deities of, 140 seq. ; the three great rites of it (^aturviiTija, Vishavat, MahEvrata), 144. gavaya, V, 338. gavedhuki seed (coix barbata), is refuse. III, 51, 71; used for oblation to Rudra, 51,63, 71, 158 ; — grass used for smoothing newly-made vessel, V, 455. gEyatra, Agni, III, 148, 161 ; IV, 277, 300 ; (AhSLTidas) is Agni, IV, 178. g^yatra-saman, produced from G%- yatrt, and from it the upimsu- graha, IV, 4 ; when used in stotras, 4 ; sung over completed and appeased altar, is Agni, 178. Gayatrt, is Agni's metre, III, 31; Brihaspati's, 40 ; connected with the brahman, &c., 91 ; is the earth, 148 ; how produced, 158 ; of twenty-four 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 the eastern region, 45 ; the breath (of Pn^gapati), 327; Giyatrt tripada, 385 ; the golden, bril- liant-winged GEyatri who bears the Sacrificer to heaven, V, 53 ; is the vedi, 56 ; Giyatri in bird's shape fetches Soma from heaven, 122 ; a falcon of the Gayatri metre (the bahish- pavamana)bearing the Sacrificer to bliss, 173 ; thereby the Vasus consecrate the king, 312 ; is fiery mettle, 312. generation, threefold (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, T28. gharma, hot draught of milk and ghee, V, 442 ; is the sun, 463, 481 ; revered as the lord of all Digitized by Google 536 ^-atapatha-brAhmajva. worlds, and of thought and speech, 471, 489 ; is co>\'s milk (and ghee), 475- gharmadugha (samra^-cow), is Ida,, Aditi, Sarasvati, V, 474 ; is bound by its horns, 474 ; is given to Adhvaryu, 503. ghee, in consecration water, III, 79 ; is seed, an &c. ; the life- 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 mettle, V, 274, 396, 312 ; is the gods* favourite resource, 296, 410. Ghora, a work of the Atharvans, V, 366 n. ghosha (roar), p^rtha-oblation to, 111,82. ghritlit, the apsaras, is an inter- mediate region (? N.W.), or the oflfering-spoon, IV, 107. girdle, sign of initiation, III, 185. go, ox. III, 119. goat, (he-), means Pra^pati, III, 35 ; brings forth thrice a year, 35; (a^) how created, 147, 173; he-goat sacrificial animal, 162, 165 seq. ; slaughtered for Agni, 162; for Prs^^pati, 171 ; searches for Agni, 204, 205 ; addressed, 225 ; represents Brlhmana, 227 ; is the form of all cattle, 230; sprung from Pra^ipati's head, 245 ; from his voice, 402 ; eats all kinds of herbs, 245 ; produced in form of ekapadi metre, IV, 38 ; the grey (smoke-coloured) animal originates from Indra's eyes, V, 214; hornless he-goat one of the three chief victims in Ajva- medha, 298 ; produced from the heat in Makha's head, 452. goat's hair, cut off, HI, 229; mixed with clay, 230. goat's milk. Ill, 245 ; used for cool- ing Pravargya vessels, V, 452, 457, 477. goat's skin, of he-goat. III, 35. gods, offer to one another. III, i ; are thirty-three (or four), 9, 79 ; V, 258; slay Vr/tra, III, 48; smite the Rakshas and gain universal conquest, 49; sweep away the Rakshas, 52 ; obtained possession of man by trisham- 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, 24a ; wives of gods are the plants, 242 ; gods make food of whoever hates them and give it to Agni, 259 ; Aha- van!ya 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 DikshI), Indra and Vishjiu, gods generally and creator, Mi- tra and Varu«a, Vasus and Rudras, Adityas and Maruts, Aditi and PQshan, Savitri and Br/haspati, Yavas and Ayavas, Ribhus and Vi/ve De\U, IV, 67-69 ; gods generally (man- viewers) connected with the creator (DhStr/) 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, Vayu, Aditya, the hearts of the gods, 162 ; gods holding to truth, and Asuras to untruth, 257 ; created from the breath (pri«a), 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, Digitized by Google INDEX TO PARTS III, IV, AND V. 537 became immortal, V, 5 ; created from Pra^Epati's breath of the mouth, 13; the tales of their fights with the Asuras not true, 1 4 ; created by the Brahman, and placed in the three worlds and those above them, 27 ; were mortal, and only on being pos- sessed of the Brahman, became immortal, 28 : daily offering to them with svaha, 96; contend with the Asuras for Pn^pati, the sacrifice, 105; number of gods (8 Vasus, 11 Rudras, 12 Adityas, Indra, Pnu^pati), 115 seq. ; the one god, Pi^na, 117; the world of the gods in the north, 225; the path of the Fathers, and that of the gods, by one of which all living crea- tures have to pass, 237, 238; 'all the gods' enumerated as ten, 280, 281 ; are of three orders, 291 ; did not know the way to heaven, 320 ; Dharma Indra their king, the Siman their Veda, 370; reside on earth, in the air, the heavens, the regions, the nakshatras, the waters, 505, 506; Agni, VSyu, Siiija, i^andra, Varuifa are the Self of the gods, 505, 506. gold, is immortal life, III, 35, 84, 93, 265; IV, 343; V, 239; gold threads woven in strainers, III, 84; its uses, 141; pro- duced from ore, (147), 158; is immortal, 203; is light, 366; IV, 343 ; V, 203, 303 ; immor- tality, V, 147, 203 ; is Agni's seed, 1 87 ; a piece of it tied to darbha plant and taken west- ward (as the sun), 195; origi- nates from Indra's seed, 215; a piece of it used for purifying the surl at Sautrlmajit, 220, ^35) >3^ ; sacrificers and priests cleanse themselves by means of piece of gold held over /tatvlla, 339; originates from seed of im- molated horse (Pr^^pati), 275 ; (jatamtna) 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- shi«a, 356, 358 ; 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 ; fire-altar bestrewed with 5 and 200, IV, 146 seq.; make Agni thousand-eyed, 201 ; some thrown into ghee for ob- lation on (svayaniltrm;rd of) completed altar, 182 ; these chips complete making Pn^- 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, (50,53. 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^ipati-Agni, 366; the Sacrificer, 368, 382 ; when laid down, one must not viralk 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 Ya^us, 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 Agniiit's neck, 265; is the truth and Aditp, 265 ; with twenty-one knobs, the sun's rays, 265 ; means vital Digitized by Google 538 ^atapatha-brAhmajva. energy and vigour, 266; sewn up in antelope skin, 266; worn over navel, 267; is Pra^^ipati's vigour which went out of him and became the sun, 212, 213 ; put down on lotus-leaf in centre of altar-site under first layer, 364; IV, 146; gold plate and gold man are Indra 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 RsA^ 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 Sautrlmant, 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. Gotama RahOgana, originator of Mi- travindi sacrifice, V, 66. Gotama's Stoma (ATatush/oma), V, 375. go-vikartana, huntsman (?), one of the king's ratn^ni, III, 63. govinata, form of Ajvamedha, V, 400, 401. graha (cup of Soma), after their drawing chanting of stotra and recitation of jastra, IV, 13 ; is the draught of Pra^^pati's vital fluid, 282. graha oblations of ghee relating to Soma cups and implements, forming part of the Vasordhird, IV, 216. grain, are a form of day and night, V, 296 ; parched grain, a form of the Nakshatras, 296. Grima^;! (headman), one of the ra- tnina^. III, 60 ; is a vaijya, 61 ; III. Grivastut priest, is made the Hotri, V, 137. grave. See burial-place, great region. See upper region. Gr/hapati, III, 158; V, 131; ini- tiated first (being the earth), 135. gi1vli&. See neck, groats, parched, are a form of the gods, V, 296. guda pra»a, intestinal vital air, IV, 17. guest-offering, III, 355. ^uhCi. See spoon. Gumbaka (Varwia), V, 340, 343. Gyotish/oma, form of Agnish/oma, IV, 287. hail, a terrible form of rain, V, 251. hair, of lion, wolf, tiger thrown on flesh-portions of Sautramaxi, III, 132 ; ditto in cups of Sura, V, 218; these are a form of Rudra, 229; purisha formulas are Agni's hair, IV, 20; hair and form, 295 ; how the hair grows and gets grey, V, 52, 55 ; comes off when wetted, 313. hair-pit,— from Pn^pati's hair-pits the stars origmate, IV, 361 ; as many as there are twinklings of the eye, V, 169. Hairaiiyanibha. See Para. Hllingava, a teacher, his view of the nature of Agni, IV, 363. hand, laid down, palm upwards, for protection, V, 465. haras, — haras, joiis, ar^^is (heat, fire, flame) of Agni, IV, 182. hare, in the moon, V, 10 ; leaps in bounds, 390. haridru (deodar tree), not to stand near a grave, V, 427. Harijiandra, father of Rohita, 1 1 1, 95 . havirdhlna, associated with GayatrT, V, 494. havirya^^a, killed by mortar and pestle, V, 2 ; as distinguished from the Soma-sacrifice, 119. hay a, horse, carries the gods, IV, 401. hazel-cock (kapi^^la), springs from VLfvarQpa's head. III, 130. head, of child born first. III, 233; IV, 287 ; ditto of animals, IV, 40, (287) ; human head is placed on ukhi, III, 311; is the birth-place of the vital airs, 396 ; measures a span, if four- cornered, contracted in the middle, 396; is (the focus) of Digitized by Google INDEX TO PARTS III, IV, AND V. 539 the ten vital airs, IV, 57 ; is threefold, and consists of two kapilas, 78, 387 ; is of Glyatr! nature, and threefold, 114; fivefold vital air of head (mind, speech, breath, eye, ear), 1 90; be- comes * sharpened,' 190; three- fold (skin, bone, brain), V, 163, 499 ; three heads of the Ajva- mecUia, 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 ; Agni, Vlyu, Aditya the hearts of the gods, 162 ; is round and smooth, 180; is near the right arm-pit, 1 80, 1 8 1 ; is secret, V, 36. heaven, a counterfeit (pratimd) 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 Adityas separated and became the lords, IV, 75; propitiatory cake on one kaplla, when sacri- ficial horse, or anything else, is lost, 347 ; with Sfirya and V^yu, 347 ; between them everything is contained, V, 484 ; are the out- and up-breathing, 488. heavenly world, above the Vira^, 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, 799; heavenly world beyond the highest firmament, 250 ; the world where the sun shines, 304; is (the place of) safety, 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 Agniiit's neck, 266. herald. See King-makers. him, makes SIman complete, IV, 178 ; is the Siman, V, 306. hinuiya, etymology, III, 367. Hiraivyagarbha, is Pra^pati and Agni, III, 172; came first into existence, 388 ; — IV, introd. xiv, 295 n. hita. III, 151. honey, used with consecration water as the essence (flavour) of wa- ter, III, 78; not to be eaten during initiation, 186; 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- maiirin, 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 Sautrimani, V, 252. horn, of black antelope. III, 96. horse, a/va, 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 Brihas- pati's oblation, 22, 28 ; Varuna's sacrificial animal, 60; how created (etvmology of ajva), 146; sacrificial animal, 162, 165 seq.; slaughtered for Va- runa, 162 ; 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 Pra^pati, 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 Digitized by Google 540 -JATAPATHA-BRAHMAiVA. (Pra^pati) 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 of a white horse finds him, 360 ; horse led round on prepared altar-site towards sunset, 361 ; created from Pra^apati's eye, 402 ; V, 328 ; is the speed of the wind. III, 405; the one- hoofed animal,4io; yoked (tied) below shaft, IV, 237 ; right horse first by gods, the left by men, 237 ; carries (draws) men, 401; thesea its birth-place, 401- 403 ; sacrificial horse (Pra^- pati, the Purusha), 401 ; prize- winning horses constantly sprinkled (?), V, 95 ; sacrificial horse sacred to Pra^pati, 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 horse, 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, 3 1 8 ; is Brahman (m.), 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 three feet, but scampers off on all four, 332 ; is the highest (noblest) of animals, 332 ; worth 1000 cows, 353 ; steps on chanting-place, 384. horse-dung, seven balls of, used for fumigation. III, 240 ; V, 455. horse-hoof, oblation on, V, 339. hotra, the seven, are the regions, III, 368. Hotri priest, seated towards the west. III, 108 ; gold plate his fee at Dajapeya, 119; piebald bullock his fee for pa^>(abila oblation to Vijve Devi^, 122 ; Hotri means abundance, 142; his fee at Sautramaift 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 hotr/s (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. Hotrtya hearth, of Agniibiyana, 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 ; Ydpa 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. lilkf mother of Purfiravas, V, 68 ; Manu's daughter (is the Agni- hotra cow), 81. 'idif invocation of. III, 41, 113 ; IV, 248 ; is food, V, 19; the central air, 20; is faith, 42. idam, 1 1 1, 143; — (ida) one-fourteenth part of an etarhi, V, 169. i^vatsara (third year of cycle), IV, 21. idvatsara (fourth year of cycle), IV, 21. immortal, is the food that is baked, III, 164; immortal body is boneless, IV, 178; immortal bricks are the six S^mans sung over the completed altar, 180; going to the heavenly light and becoming immortal and Pra^- pati's children, 220; the im- mortal light is distributed amongst beings by Savitr/, 322 ; the immortal light (and life) to be gained by the hundred and onefold altar or by a life of a hundred years, 323, 324; the body is not immortal, being the share of death, 357 ; after separating from the body one becomes immortal, be it by knowledge or holy work (the Digitized by Google INDEX TO PARTS 111, IV, AND V. 541 fire-altar) ; coming to life again, one attains immortal life, 357 ; the Amrita threefold, 365 ; by performing the animad sacrifice once a year — the year being life — one gains immortal life, V, 119. immortality, is light (mi), J II, 383 ; IV, 238 ; man's highest form, IV, 147, 177; the highest thing in the universe, 148, 181 ; is the vital airs, 178; the nectar of immortality (Soma), the Agni- iit consecrated therewith, 251, 252 ; the nectar of immortality, Soma, departs from the gods and is recovered by penance, 255, 256 ; the immortality bestowed on Agni and Sacrificer, 256; beyond the year lies the wish- granting world, the immortal Timmortality) which is the light (ari(is) that shines yonder, 322 ; it is to the other world what life is to this, 327. impure speech, if used, the vital airs pass away, V, 326. Indra, performed Vl^peya and won everything. III, 3 ; is the ksha- tra, 3, 59 ; IV, 229 ; is the Sacrificer, III, 13, 54; by eleven syllables gains the Trish- Aibh, 40 ; slays Vrftra by cake- offering, 45 ; is energy and vital power, 46, 82; generative power, 46 ; with Agni smites the Rak- shas, 5 1 ; eleven-kap^a cake to, 59; bull his sacrificial animal, 60 ; Indra ^esh/i6a, pap of red rice to, 70 ; by anointing Indra, the gods guide him past his enemies, 74 ; by drinking Soma, Indra becomes a tiger, 81, 92 ; partha-oblation to, 82 ; calls on Maruts staying on Arvattha tree, 84 ; Indra Vriddhajravas, 89 ; kills Namuii, 92 ; mysti- cally called Ar^na, 99 ; ratha- . vimoi(antya oblation to, 102 ; Indra Vijaugas, 109; assists Varuiia, 113; samsrip-oblation (eleven-kaplla cake), 116; pa£f- ksibiln. oblation on south part of vedi, 120, 121 ; fee a bull, 122 ; slays VLrvarQpa, Tvash/rf*s son, 130; Indra Sutr^man, 135; eleven-kapala cake at Sautrd- majit, 136, 137; is the central vital air, 143 ; etymology (indh) Hhekindler,' 143 ; is breath, 154; bull slaughtered to him, 162 ; repels Vr/tra, 179; afraid of Vr/tra not being killed, enters the waters, 365; takes away Pra^pati's vigour (o^s) to the norui, 374; becomes Pra^- pati's left arm, 374 ; sour curds (dadhi) belong to him, 374 ; ruler of the kshatra, I V, 74 ; is Aditya, 92 ; Indra's heaven is the un- diminished vir%, 94 ; ousted from this world by wrong sacrificial procedure, 94; pro- tector of the south, loi ; con- nected with Rudras, pa^adaja- stoma, praiiga-jastra, brihat- saman, 10 1 ; the gods draw together round Indra, 127; magnified by all beings, 140; the greatest of charioteers, 140 ; to him belongs the 'purtsha* of the altar, 140; equal to all the gods, 1 40 ; Indra the highest, mightiest, and strongest of gods, assisted by Br/haspati, fights the Asuras, 192; is Apratiratha (irresistible car-fighter), 192 ; of trish/ubh nature, 262 ; the deity of the sacrifice, 262 ; Indra VimWdh, verses to, 276; Agni and Indra created as brahman and kshatra, 342 ; they join each other as gold man and gold plate, 342 ; they are the light and immortal life, 343 ; they are the fire- altar (Agni the bricks, Indra the purtsha), 343; for killing Vr/tra, &c., is deprived of the Soma-drink, and Kshatriyas with him, 345, n. ; — Indra Vim- ridh, (additional) cake at Full- moon, V, 5, 6; Indra slays Vr/tra by Full-moon offering, 6 ; Indra Pradatr/, clotted curds for, at New-moon, 8 ; Indra Vr/trahan, expiatory eleven- kaplla cake at New-moon, 1 1 ; statements regarding his battles mere illusion, 14; Indra created out of Pn^pati with a life of a thousand years, 15; Indra Digitized by Google 542 iSATAPATHA-BRAHMAJVA. becomes speech, i6 ; takes SrVs power and receives (mitra- vinda) obiation (eleven-kapala cake), 62-65; brahma>(irin his disciple, 86 ; Indra is the thun- der{-cloud), the thunder being the thunderbolt, ri6; covets Vasish/i&a's (knowledge of the) Vii%, 212; slays VijvarQpa, and drinks TvsL&htrPs Soma, 213 seq., 248; has his Soma- drink and vital energy taken from him by Namu^i, and is restored by the Ajvins, 216; bull immolated to him at Sau- trimajit, 217; cows sacred to him. 2 1 8 ; I ndra's cake of eleven kapalas to win his energy, 222, 223; slays Namui^i with foam of water, 223; drinks separately the Soma from the mixture of Soma and blood in Namuii's head, 223 ; Indra Sutraman, 224; connected with the sky (and the third pressing), 241, 247 ; with summer, 247 ; with winter and dew7 season, 247 ; heated by Ajvins and Sarasvatl by means of the Sautrlmani, 249; Ajvins, Sarasvatt, and Indra are everything here, 253 ; and have a share in the gharma, 47 5 ; the seventh of the ten deities ('all the gods*) receiving ob- lations of drops, 281 ; a cow wont to cast her calf his victim at Ajvamedha, 300; Dharma Indra, king of the gods, 370 ; draws his glorv by taking in Vishnu (Makta) whence he is Makhavat (Maghavat), 443; decapitates Dadhya^/f Athar- va/ia, 444; offering made at Pravargya to Indra, with the Vasus," Rudras, and Adityas, 479, 480 ; is the wind, 479. Indra-Agni, lay down third layer of fire-altar, IV, 41 ; the best (chiefest) of gods, 41 ; fire-altar belongs to them, 278 ; the most powerful of gods, V, 278 ; are all the gods, 392. Indra-Brihaspati, animal sacrifice to, V, 402. Indradyumna Bhillaveya (Vaiyslgh- rapadya),a teacher, IV, 393, 396. IndrM, ludra's beloved wife, V, 474. Indra-POshan, >6aru to. III, 55. Indra-Soma, iaru to, III, 56. Indrastut Ukthya, V, 419. Indraturiya offering — cake to Agni, karu to Varu»a and (gavedhuki) to Rudra, and sour curds to Indra — III, 50, 51. Indra -Vish;iu, A^ltu to, III, 54; (traidh^tavi) twelve-kaplla cake at Sautrlma;?!, 138; connected with kshatra and pa^i(adaja- stoma, IV, 68 ; animal sacrifice to, V, 402. indriya. III, 116, 143. Indrota 5aunaka, V, 393; Indrota Daivdpa faunaka, 396. intercourse, sexual, is an Agnihotra offering, V, 114. intestine. See entraiL iriifa. III, 43. iron, is the vir, V, 304 ; iron bowl, oblation in, 339. t jina, a form and name of Agni, is the sun. III, 160. Isha, first autumn-month, IV, 49. ish/aki (brick)ya^shmatl and lokam- prf»i (nobility and peasantry), III, 153; formulas of settling (s^dana), 153, 154; ^ve kinds, 155, 166; head of, 155; are Agni's limbs, 156 ; made of clay and water, 164, 210; etymology, 164; amr/teshfaki and anritesh- /aki, 171 ; sharp-edged thun- derbolts, 357; are all creatures, 359; special ish/aki marked with lines, parallel to spine, IV, 18; are the bones, 20, 135; number of, 50; are the creatures that went out of Pra^pati, 54 ; size and markings, 137 ; become milch cows, 172; are Pn^- pati's joints, the days and nights, 281 ; made up of Pra^pati's body, 290; three thousand ad- ditional marked bricks consti- tuting the highest form of tbe bird's form and plumage, 303; the one brick, Akshara, Agni, the Brahman, 343 ; are Pra^- pati's lights, 349 seq.; bricks are threefold in respect of gender (sex), 364 seq.; the fire-altar consists of three bricks, RiJ^, Digitized by Google INDEX TO PARTS III, IV, AND V. 543 Ya^, and Siman, having for their foundations the gold plate, the gold man, and the lotus-leaf, 374; on tomb, V, 434, 435. ish/lpurta, V, 287 n. ish/i, (i.e. kimyesh/i) performed in a low voice, IV, 248. island, neither earth nor water, V, 497. itihisa, legend regarding battles be- tween gods and Asuras not true, V, 14 ; to be studied, 98 ; is the Veda of water-dwellers, 369. itihEsa-puraiia, to be studied, V, 98. joy (inanda), is the soul (of know- ledge and life), IV, 339, 340. jujube (fruit of Zizyphus Jujuba), three varieties of, used in the Sautrimaffi, V, 214, 215, 219. Ka, Pn^Spati, III, 173, 175, 221; V, 86; IV, introd. xiv; the four rites relating to Ka, IV, 334 seq. Kidraveya. See Arbuda. Kaikeya. See Ajvapati. Kkkrz. See Revottaras. Kakubh metre, in the form of it bulls were produced, IV, 38 ; is the prhtSLj 88. kileya-saman, III, introd. xvi. kali, die. III, 107; dominant over the other dice, zo8. Kalpa (prospering) oblations, with which the Vasor dhard con- cludes, IV, 220. kama. III, 163. ifeimasa cups, III, 1 14. KImpila, V, 321, 322. kimyesh/i, performed in a low voice, IV, 248 n. iandramas. See moon. Kankatiyas, instructed by S^mUlysL in the sacrificial art of the fire- altar, IV, 254. Kanva, saw the cow of plenty and milked her, IV, 203 ; his her- mitage N3i/apit, V, 399, kapila,potsherd, of broken ukhl, III, 263. kapott (kapotin), a particular form of a tree, 123. /fapya, a dish, V, 220. ITarakldhvaryu, IV, 15, 129. iiTarak^, III, 171, 175. Karot!,— thereTura KSvasheya built a fire-altar, IV, 279. k^rshmarya Tgmelina arborea), a Rakshas-killing tree. III, 373. karOkara (? vertebra), V, 165. Ksbya (of the Kijis), V, 401. Kajyapa, all creatures descended from him, III, 390 ; officiates at Sarvamedha of VLfvakarnian, V, 421 ; — ^the Kajyapas, a family of priests, IV, 345 n. iaturdaja-stoma, gained by Vasus, III, 40. idturmasya, seasonal offerings, insti- tuted by the gods. III, 47 ; he who offers them eats food, every four months, in the other world, IV, 299 ; — esoteric remarks upon them, V, 74 seq. ; by them Pr^^pati fashioned for himself a body, 74 ; amount to the year and the Mahlvrata, 78 ; are the year, 309; i(lturmisya victims at Ajvamedha. 309, 383; seasonal animal sacrifices, 402. Hiurv'imsSLy first day (after opening day) of Sattra and formerly one of the three * great rites * of the year, V, (139), 144, 156, 167. ^aturvimja-stoma, is the womb, the year, IV, 64 ; through it, con- nected with Vasus and Rudras, the four-footed are fireed from death, 68. ^tush/oma, is the stay, support, Vayu, IV, 66 ; connected with Savitri and Brihaspati, frees the quarters from death, 69 ; V, 78, 329; is the Krita among dice, 3 30; the highest of stomas, 332 ; Gotama's Stoma, 375. y^atuiiatvirimja- stoma, connected with Yavas and Ayavas, frees creatures from death, IV, 69; is trish/ubh (4 and 11) and thunderbolt, 85. /fatustrim/a-stoma, is the range of the ruddy one (sun), the year, IV, 65. iitvlla (pit), is the same (in cubit extent) as Agni (fire-altar). III, 309 ; arka-leaf thrown in, 166 ; is fire, 166: is the place for cleansing, V, 489 n.; between Digitized by Google 544 5ATAPATHA-BRAhMA3^A. it and the Agntdhra is the gate of sacrifice, 497. Kauravya. See Balhika. Kausalya, V, 397. Kaiuimbeya, (? a native of Kau- jambi). See Proti, Kaushya. See Sujravas Kaushya. Kausurubindi. See Proti. Klvasheya. See Tura Kivasheya. keepers, of sacrificial horse, V, 355. Kelaka .Sa^r^/ilyayana, a teacher, his views regarding Agni, IV, 364. Kejavapaniya, 111, introd. xxvi, ia6 seq. ; stomas of the three savanas (ekavi;7ija, saptadaja, pan/fadaja), 127 ; may conclude the Ra^sQya, 129 ; Shodajin forms part of Kejavapaniya Atiratra, IV, 405. Kejin, a noble race, as performers of a Sattra, V, 131; exist to this (the author*s) day, 134. khadira (acacia catechu), throne- seat thereof at Abhishe>antya, III, 105; is the bone, V, 373-375. ^i&andasyi bricks, are the metres and cattlej 111, 414 ; IV, 2 ;— of second layer, IV, 36 ; — of third layer, 51 seq.;~of fifth layer, 87 seq., 92, 99, 109 seq.; are Pra^pati. 114. Kha;7^ika Audbhari, a Kshatriya, skilled in sacrificial matters, V, 131. /fi^ndoma days, V, 156 n. khara (mounds), III, 10 ; V, 452 n., 485, 489. khila (unplougbed ground) between two cultivated fields, IV, 54. kika^, breast-bone, V, 164 n. kim-pui*usha, III, 409. kine, are man's form (wealth), V, a6i. king, he and jrotriya upholders of the law, III, 106; if weaker than priest he is stronger than his enemies, no; 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-sustainers, 229; maintains his rule by offspring, 230; kings both combine and keep asunder, V, 41 ; can op- press the Brahmaiza, but fires 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 rl^aputra. iWti, layer of altar, five. III, 150, 191 ; IV, 147, 204; seven, III, 349, 253, 358; IV, 205; five, six, or seven, IV, 96; or three, 97; — by whom 'seen,' and what their ancestry, III, 186 seq., 190 ; are the seasons, IV, 96; — are sacrificial food, whence the first is sprinkled with ghee, III, 356 ; the first is Med forward' on red ox-hide, 356, 257 ; — building of first layer, 362 seq.; is the earth and the spring season, and the feet, 386 ; IV, i seq. ; plan, 17 ; — second layer, 22 seq. ; seen by the gods and laid down by A^vins, 23; plan, 24; is nest- like, 25; is the space between earth and air; and the summer- season, 29 ; the part between feet and waist, 30 ; — third layer, 41 seq. ; seen by the gods, laid down by Indra and Agni, and settled by Vijvakarman, 4 1 ; plan, 48; is the air, and rainy season and autumn, 49 ; is the belly, 138; the waist, 149; — fourth layer, 58 seq.; 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, Pr<^pati, the i^his, Vayu, the Stomas and vital airs, 81, 82; — fifth layer, 8a seq. ; is the shining (virl^) heaven, 82; the fifth (including sixth and seventh) is the head and dewy season, 1 27 ; plan, 98 ; the fifth is the neck, the sixth the head, the seventh the vital airs, 149;— symbolical meanings Digitized by Google INDEX TO PARTS III, IV, AND V. 545 of layers, 147, 148 ; ditto as regards the bodily parts, 148, 149; the layers of brick are the immortal, and those of earth the mortal, parts of Pra^a- pati*s body, 290; the mortal ones enclosed in the im- mortal, and made immortal, 390, 291 ; the seven layers, 291 ; how the six layers of brick, and six of earth, correspond to the Tital airs and the mortal parts of the body respectively, 292 seq. ; each layer of bricks and earth takes (or represents) one month, 318. iitra, name of Agni, III, 161 ; IV, 269 n. i(itra-saman, III, 369 (corr. IV, 146), /fitya. III, 151 seq. k/rpti, (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 paryangyas 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 Jbna, V, 400. Kosha, a priestly race, IV, 392 ; cf. Su^avas Kaushya. Kraivya, the Pl^it^la king, performed the Ajvamedha, at Parivakri, V, 397. krinta, one of Visbiu's steps, III, 96. Kratusthall, the Apsaras, is an in- termediate quarter (? N.E.), or (Agni's) battle, IV, 105. krimuka tree, how produced, III, 254 ; wood red and sweet, 254 ; has no ashes, 255. kr/ta, dice. III, 107 ; V, 330. Krivi, old name for Pa^/fila, V, 397. krivi (w. 11. kavi, krayi), III, 98. Kshatra, nobility, connected with South region, trish/ubh, br/hat- slman, pa^adaja-stoma, sum- mer, III, 91; (political power) concentrated in one, 248 ; con- nected with Indra-Vishwu, and freed from death through pa^- >(adaja-stoma, IV, 68 ; Indra its lord, 74 ; is the eater among the people, 125, 132, 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 Vij, V, 41 ; produced from out of the Vij, 225 ; produced from out of the Brahman, 227 ; not to be detached from the Vi/, 228 ; Sacrificer consecrated by the Kshatra (a Kshatriya), 253, 254 ; takes no delight in Uie priestly office, 286; spiritual lustre takes no delight in the Kshatra, 286. kshatra-dbr/ti, III, introd. xxvi, 129. Kshatriya (cf. ra^nya), and Vlf, III, 100 ; followed by the other three castes, 226 ; Brihmajza and Kshatriya, never walk be- hind Vaijya and .St^dra, 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, 2 50 ; Kshatriya consecrates Ksha- triya, 254 ; whilst sacrificing becomes a Brihmana, 348. kshattri, chamberlain, one of the ratnina/r, III, 61 ; is aprasavitri, 61 ; addresses the Plligalt, V, 387. kshetrapati, — ^prayu^g^ havis (pap) to, III, 125. kshipra, one-fifteenth part of a mu- hilrta, V, 169. kshipra-jyena (?the quick eagle), produced from the amritavika, IV, 370. kshumH (v. 1. kshupi), name of an arrow, III, 88. Kubera Valrravaiza, king of the Rakshas, V, 367. [44] N n Digitized by Google 546 5ATAPATHA-BRAHMAJVA. KuhQ, pap offered to her, (the ex- treme end of) one of the four regions, IV, 364. Kumlra (the boy, Agni), bom from Ushas, III, 159, 160. kumbhi, pot. III, 270; perforated with a hundred holes, V, 220, 234 n. kumbya ( ? an explanatory passage), V, loi. kuntapa, V, 164 n., 374. k(ir>a, a (gold) stool for Sacrificer, V, 360. kQrma, etymology, III, 390; the same as kajyapa, 390. Kurukshetra, — PurQravas wanders about in Kurukshetra, V, 70 ; is the gods* place of divine worship, 441. Kuru-paM>^]a, III, 124 ; V, 51. kurupijangili, V, 389, 390. kora-grass, garment made thereof, worn for purification, III, 31 ; is pure, 32, 356. Kujri Va^jravasa (Gautama), a teacher, IV, 345 n., 390. kya, (belonging to Ka), IV, 334 seq. ; is the food of Agni, 342 seq., 347 seq. ladder (nlrraya/zi), leant against sa- criftcial post and mounted by Sacrificer and wife. III, 32. lakshman, mark, — is lucky on right side of (body of) man, or left side of woman, IV, 81 ; mark in mouth lucky, 81 ; lucky on any side, 95. layer, of altar. See Mil. lead, piece of, put on tiger's skin and kicked off. III, 91 ; compared with gold, 92 ; originates from Indra's navel, V, 215; with lead malted rice bought at Sau- trlma/ii, 219. league, a thousand, the farthest dis- tance, IV, 163. leg, — ^arms and legs consist of twenty-five parts each, IV, 325; parts of leg, V, 75. life, — of gods longer than men's. III, 344 ; life (iyus) and vital air the highest (endowments), IV, 144; life (iyus, vitality) the same as vital air, 1 4 3 ; is food, 1 96 ; life of a hundred years is immortality. 299 ; gains the immortal light, heaven, 323; 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 (/aphau or parlrasau), V, 458; are heaven and earth, 476 ; therewith Pravargya pot is lifted, 477. light (mA)f 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 (ninmatt) oblations, (to Agni and Varujia), 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/f>(^ndas metre, IV, 38. liquid, — ^the means of drinking off one of two liquids mixed to- gether, V, 223. liquor, spirituous. See parisrut, sura. logesh/akl (clod-bricks), III, 345. loka, space and world. III, 180. lokamprmE, brick, is the peasantry, III, 153 ;— of Garhapatya, 308 ; — their number on fire-altar,I V, 4 1 ; two laid down in comers and thence filling up of layer, 22, 41, 58, 82 ;— is the sun, 96, 1 3 1, 1 34, 1 35 ; the nobility, 1 3a, 242 ; is the body, 134 ; the vital air, i3f>; when made milch- cows by the gods, stand with averted faces, having received Digitized by Google INDEX TO PARTS III, IV, AND V. 547 no names, 174 ; therefore called * vira^,' 174; 10,800 in fire- altar (10,701 in Ahavaniya, 21 Girhapatya, 78 dhish»yas), 357, 360 ; it is the gold man in the sun, and the one brick (? ak- shara) in which the fire-altar results; also the man in the eye, whence two lokampr/nis are laid down, 369 ; Agni the one lokampri;^!, 381. long-haired man (eunuch). III, 9, 90. lost thing, recovered by offering to Heaven and Earth, Vlyu, and Siirya, V, 347. lotus-flower, and plant, — golden flower as fee. 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, HI, 215; is speech, 275; the sky, 216; the womb, 222; placed on Ahavantya site, 343 ; Agni found on lotus-leaf by white horse (Pra^apati), 360; lotus-leaf as womb, laid down in centre of altar-site under first layer, 363 ; means water and earth spread out thereon, 364 ; (pushkara), 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 (? distinction), V, 285 ; a Brahma;2a and a Ra^nya play the lute and sing praises of Sacrificer at Ajvamedha, 285 seq., 356 seq. lute-players, masters of, V, 362 seq., 373. Madhava, second spring-month, III, 386. Madhu, the sweet doctrine (brlh- maija), V, 444 n., 471. Madhu, first spring-month. III, 386. madhu-graha, III, 11; held by Vaijya or Ra^anya, 29 ; pre- sented to the Brahman priest, 29. Madhuka Paifigya, remark on animal sacrifice, 122. M^dhyandina-pavamana (at V^a- peya). III, 8. Magha, month suitable for erecting of sepulchral mound, V, 423. maghavat=makhavat, V, 443. Mahldeva, V, 81. Mahad uktham, IV, introd. xxv ; in bird's shape, xxv; no seq.; (? a different recension, in n., 168 n.) ; the .Satarudriya ac- counted to be equal to it, 168, 273 ; an ocean of rikSy 278; not to be recited for another, 279, 367 ; fire-altar, Mahad uktham, and MahSvrata are the Sacri- ficer*s divine, immortal body, 2 7 9 ;— 2 8 1 seq. ; originated from the vital fluid (ras«i) of Pra^a- pati's dismembered body, 282 ; the Hotri thereby puts Praga- pati's vital fluid into the Soma- cup, 283 ; it is equivalent to all the rikSf 283 ; is a bird-like body, 286 ; is the sky, speech, the body, 286 ; thereby the Hotri puts flavour into the Mah^vratiya cup, 346 ; is the orb of the sun, 366 ; triad, Agni, Arka, Mahad uktham, V, 172 ; — cf. uktha. mahanlmni verses, III, introd. xx, xxi. Mah^n DevaJf, a form and name of Agni, is Pra^Spati, III, 160. mahas (wealth, or joy), as a formula pronounced after the Agnihotra, V, 126. Mahiuila Oabala, instructed by Dhtra i^atapar/feyaon the nature of Agni, IV, 331, 393; (? the same as Praiinaj^la Aupa- manya), 393 n., 395. Mah^vira pot (Vishmi and the Sun)^ etymology, V, 443; making ot, 447 seq. ; its form, 454 ; anointed with ghee, 462 ; is revered (as the sun), 469. N n 2 Digitized by Google 548 fi-ATAPATHA-BRAHMAiVA. Mahlvrata, IV, in trod, xxv seq. ; no, 1 68; the last day (before concluding day) of Gavsim ayanam, and formerly one of the three great rites of the Sattra, V, (139), 144, 167. MahSvrata-siman, in bird's shape, IV, introd. xxvi, no; an ocean of slmans, 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 UdgStri puts Pra^apati's vital fluid into the Soma-cup, 282 ; is equivalent to all (other) simans, 283 ; composition of (Gayatra, Ka- thantara, Br/hat, Bhadra, and Rl^na-samans), 282, 283 ; is a bird-like body, 286 ; is the air, breath, 286 ; the vrata of the great one (Agni), 342 ; thereby the UdgStri puts flavour into the Mah^vratiya cup, 346 ; is the light of the sim, 366. mahSvratiya-graha, IV, introd. xxvi, 282 ; by offering it, the Adh- varyu puts the vital fluid into Pra(^pati, 284 ; is Pra^pati's food, 346 ; is offered with * vausha/,* 202, 346. mihendra-graha, belongs to Indra, III, 13, 17, -—drawing of, 41, 81, 113. mahiman, two Soma-cups (drawn for Pra^pati) 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, 394. mahishf, first wife, III, 238 ; lies down near the sacrificial horse, V, 386 ; addressed by Brahman, 386. Mahitthi, III, 175 ; IV, 105-8, 271. maiden, — beautiful maiden is apt to be loved (by men), V, 295 ; given as dakshind, 402. Maitrftvaru»a, his hearth, III, 80, 81 ; sterile cow his fee at Dajapeya, 119 ; is under Hotr/» V, 137 ; is the mind of the sacrifice, 245. maitrlvaruna-graha, III, 6. Makha, is the sacrifice, III, 333; Vishnu, V, 443 ; his head re- stored, 450 seq.; — Makha Saumya, 454. 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; V, 275; is bom into a (future) world made by him. III, 181 ; the sham-man his sacrificial sub- stitute, 197 ; is a fathom high, 309 ; is Pra^pati, 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 Girhapatya), 389 ; man created from Pr^pati's mind (manas), 402 ; is the first and strongest of animals, 402 ; is produced in the shape of the pahkti, IV, 38 ; ^male) is lucky if marked on right side, 31 ; single man has many wives, 2 30 ; 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 bis 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 ; roan at the end of sexual union becomes apathetic and sleeps, 370; is king Soma, V, 6; of sixteen parts, 20 ; man is bom thrice (through birth, sacrifice, and death), 23, 24 ; daily offer- ing to men (by entertaining guests), 95 ; black, yellow-eyed man (Wrath) between two women (Belief and Unbelief) in North-East quarter, iio-iia ; man's thought taken by sun (whence saying, * the divine Digitized by Google INDEX TO PARTS III, IV, AND V. 549 thought protect thee, not man's thought!'), 130; man as the year (year's sattra), 144, 145, 168 seiq. ; man does not know clearly the way to heaven, 305 ; men the subjects of Manu Vai- vasvata, the RiJIi their Veda, 362 . man in the eye. See eye. man in the sun. See sun. manas. See mind. manthin (graha). III, 6; purorui formula of, 1 1 1 ; produced from ai^a-saman, and from it the ekavi;ffja-stoma, IV, lo. Manu, is Pra^pati, III, 250; car- ried by the earth (his wife, a mare), V, 466. Manu Vaivasvata, king of men, V, 361, M^nutantavya. See Saumapa. Manyu, the one god who did not abandon Pra^pati, IV, 157 ; be- comes Rudra, 157. mare, brings forth within a year, V, 12 ; mare with foal the dakshi;ii at Sautramani, 218, 222 ; mares enclosed to make the sacrificial horse whinny, 306. Mar^^liya 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 Ya^ushmat! bricks, hence 360 parts of mar- row in the body, 387 ; V, 169. marud-netrai> (devifr), seated in the north. III, 49. Maruts, — (u^^eshaA) 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 ; rathavimo^anlya oblation, 10 1 ; dappled cow their victim at oblation of teams, 125 ; Adityas and Maruts con- nected with embryos, and paJUaywusL'Stomsi, IV, 68 ; lords of the north, 102 ; connected with Soma, ekavi^ja - stoma, nishkevalya - jastra, vair%a - s^an, 102 ; Vasus, Rudras, Adityas, Manits, Vijve Deva>&, build on different sides of altar (E. S. W. N. 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 vLr, 210; their cakes offered to sitting, 2J0 ; with the hand, with Svah^ (without a proper anuvlkya and yS^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 (samra^) Pravargya, 466. Marutta Avikshita, the Ayogava king, performed the Ajvame- . dha, V, 397. marutvatiya-jastrai connected with Varu«a, the Adityas, the west, &c., IV, loi, 102 ; on second day of Ajvamedha, V, 379, 380. mate, makes man complete, IV, 132 ; is one half of one's self, 132. Matsya Siwmada, king of water- dwellers, V, 369 ; cf Dhvasan. Maudgalya. See NIka Maudgalya. Mayi, — 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.. Ill, 91 ; Gayatri, Trish/ubh, Gagatt, Anush/ubh, 201-202; immortal metres, 203 ; identified with the white and black hair of the black antelope skin, the rik and siman, 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, 3U; looseness in calculating, 111,353; are life-sustaining 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 kJbzndnsyi Digitized by Google 550 iS-ATAPATHA-BRAHMAiVA. bricks representing the ten principal metres, 109, no; 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 calf given as dakshi»a for Aditi's pap at Sautrima;?!, V, 268. milk, — used with consecration-water, 111,78 ; is breath (life), 245 ; laid in female, 245, 311 ; milk from black cow w^ich has a white calf, offered to Agni, about to be laid down on fire-altar, IV, 200 ; milk is breath, 200 ; is vital sap, 201 ; milk (cups of) at Sautrimam represents Soma, and the Kshatra, V, 225, 228 ; cups of milk there to Ajvins, Sarasvatt and Indra, 240, 241. milking-bowl (pinvana), made, V, 454 seq. ; milked into, 475. milking-pail (dohana), — milk offered from it, IV, 200. 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, 402 ; in it all the vital airs are established, 402 ; originates from VSyu, 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, 11 ; sustained by the circulating vital air (vySna), 15 ; is the fifth to the four vital airs, 73 ; mind (-metre) is Pra^pali, 88 ; one of the five divisions of vital air in the head, 190 ; Manas as Gandharva, with Riks 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 fire, were evolved each one from the preceding one by worshipping with its thirty- si X thousand Arka-fires, 375 seq. ; Mind preceded and created by Death, hunger, 402; thelibations to Mind and Speech(Sarasvat and 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 dtkshi, III, 185; or prior to maitravaruna curds, 186. Mitra, — by one syllable gains trivrit- stoma, III, 40 ; is the Brahman, 67 ; to him belongs wood broken off 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 nRmba seed to, 71 ; prayu^am havis (pap), 125 ; Mitra is the breath, 230; (together with the Vasus) mixes the clay, 231 ; is the wind, 245; the out-breathing (pra«a),I V, 68 ; takes .Sri's noble rank (kshatra) and receives (mitravindi) ob- lation (pap), V, 62-5 ; the ninth of the ten deities ('all the gods' ) receiving oblation of drops, 281. Mitra-Brihaspati, a pap to, III, 66 ; are the path of the sacrifice, 67. Mitra - Vanwa, — are anointed as kings by the gods. III, 73 ; to them the R^nya belongs by his arms, 88, 93 ; are dhrrta- vratau (upholders of the sacred law), 89 ; mount the chariot and thence behold Aditi and Dili, 93 ; are the directors (pra- iistarau), 99; dish of clotted curds (payasyS) to them, 105, 186; (pa^iabila) dish of clotted curds (payasyi) on north part of vedi, 120, 121 ; Adhvaryu's fee Digitized by Google INDEX TO PARTS III, IV, AND V. 55t for it sterile cow, 122 ; — are the out-breathing (prlna) and up- breathing (ud^na), lia ; V, 181; connected with rain and wind, and the ekavi^n/a-stoma, IV, 68 ; payasy^ to, is a divine mate for Sacrificer (since prior to it he must not touch woman), ayo; this payasyl is seed, put into Pra^pati, 270; are this and the other worlds, V, 268 ; the pri/ia and apana, 269 ; offering of barren cows, 402 ; seasonal animal sacrifice, 402, 411. mitiivanMa-netrai6 (deva^fr), seated in the north. III, 49. Mitravindi, form of sacrifice (ten oblations), V, 6a 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 Vn'tra and Soma, 45 ; (ATandramas) how created, 149; is seed, 149; the Vijve Devli& placed with moon in the quarters, 150; isPra^pati, 178; dwells on earth at new-moon, 178; 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 Pr^j'ipati's eyes, the moon the eye on which he lay, hence much closed up, 313 ; is Soma's highest glory in the heavens, andcauseshim to be 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^ikidaja- stoma (because of its waxing and waning fifteen days), 62 ; is the tail of Agni-Pra^pati, the altar and universe, 179 ; the essence of oblations goes up to the moon, 179 ; (^andramas), as Gandharva, with the stars as Apsaras, his mates, 232 ; when the moon sets it enters the wind, 333; is Aditya's (Agni- Pra^^pati's) food, 349 ; is king Soma, 349 ; V, 6, 9, 10 ; is the ascended Pra^pati-Sacrificer, made up of all existing things, IV, 354 ; is the bolt of the gate of sacrifice, V, i ; 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 of vitality, 315; is the spotless Brahman (masc.), 317, 318; JSTandra (the regent of the regions or of the Nakshatras?) is the Self of the gods, 505. mortals, created from lower (down- ward) vital airs, 1 1 1, 150; IV, 289. mortar and pestle, put in first layer, m> 393-396; mean food, 393 seq. ; the mortar is the womb, the pestle the jijna of the Agni- animal, 400 ; IV, 2. mother, bears son on her lap, 111,232. mouth, — peculiar mark in mouth is lucky, IV, 81 ; (parlrrit) reach- ing up to mouth, 159; lifting of sacrificer on throne-seat up to the mouth, V, 254. mr/tyumohint, the first four stoma- bricks of fourth layer, IV, 59 n. muhfirta, 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 muhClrta a four- score of syllables completed to make up the trayt vidya, Pra^a- pati's body, IV, 353; consists of fifteen kshipras, V, 169. Mwufibha. Audanya, discovers atone- ment for slaying of Brahma^ia, V, 341. mu%a-grass, layer of it put in fire- pan, as the womb, III, 251. Digitized by Google 552 ^atapatha-brAhmajva. nabhas, the first rainy month, IV, 48. nabhasya, the second rainy month, IV, 48. Nal^apit (Ka^iva's hermitage), V, 399. nada- verse, IV, 113. nadlpati, III, 75. Nagna^it, — Svarg-it Nagna^t (or Nigna^ita), the Gindhira (a r^anyabandhu), IV, 21.- Nika Maudgalya, a teacher, V, 201. nikasad, bricks of fifth layer, are the gods (seated on the firma- ment), IV, 97 seq.; are the four priests with the Sacrificer, 103 ; are the (Sacrificer's) Self, 104 ; the regions^ 104. nakshatra, III, 19; Agnysidh^na not to be performed under a special nakshatra, V, i ; single nakshatra, 423; are a place of abode to all the gods, 505 ; (iTandra, or Varu«a? their re- gent), 505, 506. nimba (imba) seed, growing on un- ploughed ground. III, 71. name, giving of, frees from evil, III, 159; oblations to names (of Agni) forming part of the Vasor dhSr^, 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 ^nger. III, 221, 294. Namui^i, an Asura, killed by Indra, III, 92; drinks Soma with the Ajvins, 135; takes Indra's Soma-drink and vital energy, V, 216 ; wins Indra's source of strength by means of the Suri- liquor, 222; is slain by Indra with foam of water, being neither dry nor moist, neither staff nor bow, neither palm nor fist, 223; is evil, 223; in his severed head was Soma-juice mixed with blood, 223; the Ajvins bring away the Soma from him, and Sarasvatt distils (presses) it, 232. Naraja;»si-Gathai&, to be studied, V,98. Naraya/ia,— Purusha Nlrlyana, ex- horted by Pri^Spati to sacrifice, V, 172, 173. naudhasa-slman, III, introd. xvi. navadaja-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 Agaikit over navel, 267 ; sun stands over navel of the earth (or sky), 267 ; below navel is seed, 267 ; part of 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), 158; the food above the navel is immortal, below mortal, 285 ; navel-high, lifting of Sacrificer on throne-seat, V, 254. neck (griv^), consists of fourteen joints, V, 163. needle, — copper, silver and gold ones (or wires) used for msiking the ' knife-paths,' V, 326, 327. Nesh/r/, draws cups of Sura, III, 10; leads forth patnt, 31; gar- ment his fee at Da^apeya, 119; is under Adhvaryu, V, 1 57 ; Nesh//7 (or Pratiprasthatri) leads up the king's wives, 321. netting (likya), 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 DarjapOrnamasa. new moon, — thence the sacrifice is spread, III, 180; the night of new moon is the gate of the sacrifice, V, i ; then the moon comes down to this world, 2 ; new moon an additional offering in honour of Indra for having slain Vritra (at full moon), 6, 7 ; is a single nakshatra, 423. nidhana, — prastdva and nidhana, IV, 145, 146. nidhanavat-slman, produced from pankti, and from it the igra- yana-graha, IV, 11. night, is a uniter, IV, 89; is the goodness (well-being) of the year, as then all beings dwell together, 326 ; originates from Digitized by Google INDEX TO PARTS III, IV, AND V. 553 the darkness arising from the Asuras when created, V, 14; means peaceful dwelling, 285. nigribhy^ (water used for moisten- ing Soma-plants), V, 106; are the divine waters, 107. mtiksMthsL, IV, T62 n. nineteen, IV, 74. ninety, — sixteen nineties (of dhriti oblations) are the horse's chain, V, 288. nipples, on fire-pan. III, 237. Nirriti (evil, corruption), oblation of spilled rice to. III, 43; is this earth, 43, 322 ; pap of black rice split by finger-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 ; Nirriti visits him who does not offer Soma, 321 ; is sharp-edged, 321; binds with an iron band, 322 ; of one mind with Yama and Yamt (Agni and the earth), 322 ; the awful goddess, 322; the sling sacred to her, 323 ; in the direction of Nirr/ti'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, 13, 81 ; con- nected with Soma, the Maruts, north, &c., 102 ; on second day of Ajvamedha, V, 380. niyut (team of Viyu), is the up- breathing (udina), III, 173, 177. north, connected with Anush/ubh, autumn, &c.. Ill, 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 ; pallra branch thrown out northwards, 299 ; thither he re- legates decline, sickness, 348 ; hungry people live in that region, 348 ; horse and ram most plentiful in the north region, 404; is the anushmbh, IV, 45 ; the Maruts its lords, 102 ; Soma its protector, 102 ; connected with ekavimja-stoma, nishke- va1ya-jastra,vair^a-saman, 102; self-ruling, 46, 102 ; north side of altar offering-place to Rudra, 158 ; is the waters and the law, V, 18 ; is the region of men, 448; the region of (the Sacri- ficer's) offspring (or subjects, people), 485. north-east, standing towards, Pra^a- pati creates creatures, III, 252, 276 ; is the quarter of gods and men, 252 ; IV, 227 ; there is the gate of heaven, III, 25a; in that direction one offers libations and leads up the dak- shittis, 25a ; towards north- east, the Agniiit stands whilst holding the Ukhya Agni 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, 485. nose, a partition between the eyes, and the persons therein (Indra and Indrlwi), IV, 369. nostrils, are the path of breath (prS«a), V, 263. number, the highest and lowest, IV, 172. nyagrodha (ficus indica), therefrom consecration vessel for a friendly R^^nya to sprinkle, III, 83; originates from Indra's bones (and sweet drink), V, 215, 216; means sweet drink, 220; takes root when turned downwards, 317 ; not to stand near a grave, 427. oblations, are flesh, IV, 206. ocean, lord of rivers. III, 75 ; flows round the earth I'rom east south- wards, 301 ; is a moat, 301 ; flows round, and encompasses these worlds, IV, 169; flows from left to right, 169; the Digitized by Google 554 -^ATAPATHA-BRAHMAiVA. cloudy ocean, the sky, 235; three of Ya^s, S^man, and Rii (Agni, Mahavrata and Mahad uktham), 278 ; the year's sattra likened to the crossing of an ocean, V, 145 seq.; (the aerial), is the wind, 479. offspring, is all the light, III, 339. ogress- ridder, is the wind, V, 479. ointment, for eyes 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 vapL 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 lor (white) horse in leading forward Agni, 360; (pash/i&avah) is vigour, produced in the shape of the brihati metre, IV, 38 ; bom from of 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 to be put on, III, 355 ; Rs^anya shoots arrows at two ox-hides, IV, 283 n. padapafikti (metre), is the earth, IV, 88. pail. See milking-pail. Paihgya, remark of his on the sha^- ahas, V, 162 ; cf. Madhuka. palagala, courier, one of the ratninai^, HI, 64; to him belong skin- covered bow, leathern quiver, and red turban, 64. paligalt, addressed by chamberlain, V, 387. pallia, (butea frondosa), is the Brah- man, III, 53, 83, 258 ; V, 221 ; consecration vessel therefrom, for Brahmaira to sprinkle. III, 83; resin of palaja for boiling water, 229; palira is Soma, 229, 258; site of Garhapatya swept with paUUa branch, 298 ; not the Ahavantya, 343 ; sacri- ficial stake to be made thereof, V, 123, 373-375; palira branch for sweeping burial-place, 430 ; palija peg| 436. pzHkabWz pap, consisting of five ob- lations, III, 120. paffiadaja-stoma, gained by Adityas, 1 1 1, 40 ; connected with Kshatra, &c^ 91 ; at evening service of Ke/avapantya, 127; produced from antaryama-graha, and from it the br/hat-pr;rsh/i6a, IV, 7 ; is bright, the thundeHx>lt, and the moon, 62 ; through it, connected with Indra and Vishnu, the Kshatra is freed from death, 68 ; is the arm, 79 ; connected with Indra, the Ru- dras, the south, &c., 10 1. pa«>hUfi^, bricks of the fifth layer, IV, 99, 103 seq.; are the ho- tras, 103; etymology, 103: are the (Sacrificer*s) mate, 104 ; off- spring, 104 ; the regions be- yond the sun, 104; shafts and missiles protecting the worlds, 104, 105. Papilla, formerly called Krivis, V, 397 ; cf. Sonsi. paffiavitfya offering, III, 48. pa^i^vatttya. III, 48. pa^;(avimja-stoma, is the embryos, the year, IV, 64; ^through it, connected with Adit y as and Maruts, embryos are freed from death, 69. pa^ikdhmfya, III, 48. pankti metre, connected with jakvara and raivata-simans, &c., 1 1 1, 9 x ; produced from winter, and from it the nidhanavat-saman, I V, 1 1 ; is the slow metre, in the form of which men were produced, 38 ; ditto bullocks (ana^/uh), 39; is the upper region, 45; consists of five feet ; is the ear (of Pra^pati), 327-329 ; of 10,800 pankti consists the whole RiAf and of as many the Va^s (7,200) and Siman (3,600), 353, 353. Para Atnira Hairanyanlbha, king of Kosala, performed the Ajva- medha, V, 397. Paramesh/i&in, — Paramesh/i&in and Aditya connected with the sky, the third svayam-atri/ina, and fifth layer. III, x 88, 190 ; Pra^- pati Paramesh/i&in, lord of be- ings (bhfiu), IV, 76 ; Panune- Digitized by Google INDEX TO PARTS 111, IV, ANB V. 555 shiMn takes Pra^ipati's head which is sacred to himself, 142; Paramesh/itin Pi%apatya crea- ted out of Pra^lpati with a life of a thousand years, V, 15; the first who performed New and Full-moon offering, 15 ; per- forms it for Pra^pati, as a wish- granting sacrifice, 15; is the heavenly waters (? Par^nya) in the highest place, 15. Par^nya, rain-cloud and rain-god, is Bhava (Agni), III, 160 ; gods become like him, 277 ; licks the ground and strokes the plants, 277 ; scarcely born, lights up everything, 278 ; is beyond the reach of our arms, 278; does not rain in the region where kimpurusha, &c., are, 412 ; is the boon-bestower, the upper region, IV, 107 ; animal sacrifice to Par^nya, V, 402. paridhi, enclosing-sticks, — on the middle one the yoking or un- yoking of the fire-altar is per- formed, IV, 250, 252; round tomb, V, 430, Parikshita. See Ganame^ya. Parikshitiya, V, 396. parim&d (simans), preceding the mahivrata-saman, IV, 283 n. ; are cattle, 288; how performed, a88n. paripajavya, oblations, V, 321. pariplava legend, V, 361 seq. partjslsa. See lifting-stick. parijrit (enclosing-stone), — are the womb of the .fire. III, 301, 344 ; the waters (ocean), 301 ; IV, 187, 244 ; are the bones. III, 302 ; twenty-one for GSrha- patya, (301), 308, 344, 359 ; offering to Rudra on three of them (the three Agnis), IV, 157 ; anointing takes place close to enclosing - stones, 227 ; parijrit of dhishisya hearths, are merely laid down, 244 ; are the clansmen, 244 ; represent the additional height obtained by man (with upstretched arms) standing on tiptoe, 305 ; a line dug for them outside (the altar- ground), 306; are of the nature of nights (protective), 326 ; are the nights of the year, Pra^- pati's body, 354, 358; three hundred and sixty for fire-altar, (261 of Ahavaniya ; 21 Girha- patya; 78 Dhish»yas), 357- 358 ; are the waters encircling the earth (the fire-altar), 381. parisrut (immature liquor), III, 9, ^3i> 133; originates from In- dra's generative organ, V, 215 ; not to be consumed by Briih- ma^a, 260. Parivakra, a city in Pa«>tSla, V, 397. parivatsara (second year of cycle), IV, 21. parivrikta, discarded wife, addressed by Hotr/, V, 387. pariya^a, enclosing sacrifices. III, 4. par;2a, — ^branch, driving away the calves therewith at new moon, V, 8 ; — tree originated from fallen feather of Oayatri, (or leaf of Soma), 122 ; tree in the abode (of plants?), 433. pirtha-oblations, twelve at Ri- ^asOya, III, 81 ; twelve at Agni>ayana, IV, 225 ; are the year, 228. p^rthurajma-saman, V, 333. partridge (tittiri), springs from Vij- varQpa's head, III, 130. paryagnikara»a, V, 307. paryangya; victims, at Ajvamedha, V, 299 n. paryslya, III, introd. xviii. paju, etymology. III, 162; cf. victim. Pajupati, a form and name of Agni, III, 159; is the plants, 159. paju-puro^a. III, 136, 137, 173, 175; IV, 245, 247, 248; their object, 247 n. ; directions (prai- shas), 265 ; should belong to the deities to whom the victims are devoted, V, 221. Pl^ava. See Revottaras. path, — two paths, that of the Fathers, and that of the gods, V, 237,238. Pithya, the bull, is the mind, I II, 2 18. patni. See Sacrificer*s wife. patnis^ia, IV, 307. patnisamy%a, their symbolic import, V,44. Paulushi. See Satyaya^^a. Paumslyana. See Dush/aritu. paurushamedhika, the central (day), V, 419. Digitized by Google 556 .satapatha-brAhmajva. pavamina - stotra, — (bahish - pava- mana) is heaven, V, 305, 306. pavamini- verses, V, 335. pavitra, a Soma-sacrifice, III, introd. xxvi, 43. pavitra, strainer, filter, — gold weaved therein, III, 84 ; (of goat's hair and sheep's wool), V, 335. payasya (dish of clotted curds), to Mitraand Varuna, III, 105,186, 1 30 ; 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, (147), 158; used instead of bricks for the sepulchral mound of a non-Agni>Jit, V, 440. philguna, — full moon of second phal- guna is the first night of the year. III, 179; V, 348. pilippili(?smooth,glossy),V,3i5,3i6. pijangila (? tawny), V, 316, 389. pitadlru (deodar), V, 373, 374. Pitarai&, — somavantai&, barhishadair, agnishvattai&, libations of Suri to, III, 136 ; cf. Fathers. pitcher, with a hundred or nine holes, III, 135. plaksha (ficus infectoria), mat of, V, 394- plants, grow three times a year (spring, rainy season, autumn), II I, 340 ; shoot out a hundred- fold and a thousandfold, 340 ; plants as Apsaras, the Gandharva Agni's mates, IV, 331 ; delighted in by everyone, 331. plough (stra), yoking of, III, 336; etymology, 336 ; of udumbara wood, 336 ; its cords of mu^^a grass, 336. poison, in Prs^pati's body (from Rudra's shaft), V, 36. pond, water from, III, 77. pool, water from. III, 76. porcupine, V, 390. post, sacrificial. See yiipa. Potr/, garment his fee at Dajapeya, in, 1 19 ; is under the Brahman priest, V, 137. pradakshiiiam (prasalavi), V, 333, 468, Pra^Spati, seventeen victims to, III, introd. xxiv, 14 ; is the sacrifice and food of the gods, I ; lord of speech, 5 ; seventeen- fold, 8; IV, 190, 347; V, 353; the thirty-fourth god. III, 9, 79 ; man is nearest to him, 15 ; means productiveness, 15 ; is the sacrifice and the year, 30, &c.; he who offers Va^peya becomes Pra^pati*s child, 33; Pra^pati delivers creatures from Vanwa's noose, 47 ; Pr^- pati - Agni, the Purusha, 144 ; Pra^pati becomes relaxed and is restored by Agni, hence called Agni, 151, 153; is Agni's father and son, 153, 154; Agni's father, 360; bhutHnim pstih (the year), husband of Ushas, 158; is Mah^n Deva^ (Agni), 160 ; 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, 173 ; one half of him is Vayu and one half Pra^pati, 175; is the moon, 178; the eighth day after full - moon sacred to Pra^pati, 180 ; Pra^- pati (and Agni) connected with the earth and the first svayama- trinnkf 187, 190 ; is these worlds and the quarters, 193; har- nesses the mind, 193 ; the in- spirer of devotion, 194 ; he is the immortal one, and the gods his sons, 194; digs for Agni, 315; is undefined, 315; both the defined and the undefined, 341; V, 455; the manly- minded, III, 384 ; is both gods and men, 390 ; after producing creatures, becomes relaxed, and is restored by the gods, 313 ; without him there was no firm foundation, 313 ; is food, 313 ; the vital air that went from him is Viyu ; his lost vigour is Aditya, 3x3; his downward vital air is the fire on 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; Pra^apati is the begetter of the earth, 346; is the whole Brahman (n.), 353; Pra^pati becomes a white horse and finds Agni on a lotus- leaf, 360; is tire Man, 366; the vital air his pleasing form, 367 ; Digitized by Google INDEX TO PARTS III, IV, AND V. 557 Agni and Indra take away his fiery spirit and vigour, 374 ; they become his arms, 374 ; bis hair becomes the herbs, 380 ; — IV, in trod, 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 gods, XX ; the thirty- fourth, xx ; V, 151, air ; the food of the gods (Soma), IV, introd. xxi; Father Time or Father Year, xxii seq.; is Death, xxiii ; is the itishi Vijvakarman, IV, a8, 37; Praglpati, the highest lord (para- mesh/i&in), becomes a metre, 37; in the form of Glyatrf overcomes cattle, 37 ; in the air Pra^^pati is Vayu, 57, 58 ; is the Brahman (n.), 59, 60 ; is (aerial) space, and the saptadaja- stoma, 62 ; becomes pregnant with living beings (bhQta), 67; Pra^pati Paramesh/i&in, the lord of living beings (bh^ta), 76 ; the progenitor (pra^nayitr/), 76 ; is the mind (-metre), 88 ; enters heaven last of gods, 113, 117; consists of sixteen parts (kal^), 189 ; takes Agni, as his dear son, to his bosom, ao6 ; those going to the heavenly light and becoming immortal become Pn^lpati's children, aao ; from him couples issue in the form of Gandharvasand Apsaras, and he, becoming a chariot, encloses them, a 39, 234 ; Pn^apati Vij- vakarman, who has wrought the universe, 233 ; is Dh&tri, 263 ; one half of Pra^pati mortal, and the other immortal, 290, 293 ; becomes clay and water, and enters the earth, afraid of Death, 390 ; is recovered in the form of bricks, 290 ; is built up so as to become immortal, 291 ; his body in partof Agni's«Indra's, and the All-gods* nature, 291; he (by chips of gold) finally makes his body of golden form, 395; Pra^pati is the (sacrificial) animals—man, horse, bull, ram, he-goat, 299 ; Pra^^pati goes up to the world where the sun shines, and becomes the one sacrificial animal, 301; is Sa- vitr/'s well- winged eagle, 305 ; Father Pra^pati requires his due proportions, 309; Pra^- pati's body contains Agni, all objects of desire, 313: poured, as seed, into the ukhi, 341 ; is Agni, 345; Pra^lpati, the year, and his lights, 349 seq. ; Prs^^- pati, the year, has created all existing things, 350; to encom- pass all beings he divides him- self into different bodies, 350 seq. ; Pra^pati's body contains (or consists of) the threefold science, 352 ; Pra^pati 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; — Pra^pati, the sacrifice, is the year, V, i ; the Purusha, Pra^apati, born in a year, from a golden egg, 12 ; his first words, * bhOi^, bhuvai&, svar,' 1 2 ; bom with a life of a thousand years, 13 ; Pra^pati smites the Asuras with evil and darkness, 13, 14 ; Pm^pati, by the Full and New-moon sacrifice, becomes the vital air and V&yu, 15 ; Pn^pati is everything en- dowed with breath, 16; gives himself up to the gods and creates the sacrifice as a counter- part of himself, as ; Pra^pati and his daughter, 36 n. ; poison in his body, 36 ; Sri Issuing from him, 63 ; brahmaiirin committed to him, 86 ; Father Pr^pati resorted to by the gods for advice, 91 seq. ; Prs^- Eatl alone in beginning, from im the three worlds, 103 ; the seventeenfold Pr^gipati, what he consists of (as regards the trayt vidyl), 170; exhorts Purusha Nli^yana to sacrifice, 173 ; victim before initiation for Sattra, formerly to SavitW, now to Pra^pati, 174; Pra^patt, the sacrifice, is king Soma, 305 seq. ; by producing the sacrifice he lost his greatness which went Digitized by Google 558 -^atapatha-brAhmajva. to the great sacrificial priests, 275 ; the most vigorous of gods, 278 ; Pra^pati performs Ajva- medha, 289; is the chief (mukha) of deities, 292 ; victim to Pra^apati, 371 ; is the Brah- man (n.), 409 ; Manu Prajapati carried by the earth (his wife, a mare), 466. Pr^gipati-hridaya (Pra^apater hn- dayam), a s^man sung over the completed altar, IV, 180. pragvawwa, IV, 307 n. Pra>ttnajala Aupamanya, a teacher, IV, 393 n. ; (?) is the same as Mahajala Gabala, 393 »•> 395 "• prl^inavamja, IV, 307 n. PrSbtmayogya. See Satyayj\^/?a, iSauieya. prakrama, step, movement, — forty- nine oblations to forms of the horse, V, 282, 363, 364. Pra>tyas, being of Asura nature, make their burial-places round, V, 423 ; and line them with stone, 430. Pramloianti, the Apsaras, is the western quarter, or the day, IV, 106, 107. prana (vital air), water therein, III, 184; nine, 93, 196, 218, 296; (seven of head and two down- ward ones), IV, 243; V, 150; ten. III, 174, 297; IV, 51, 165, 243, 246; V, 24; three, III, 218, 385 ; six, 270: were the i6'shis, 143 ; are good for all beings, 151; is Pra^lpati, 192; the sruva, 192; are the thoughts, 193; are Agni, 196; is Mitra, 230; immortal part of vital air is above navel, the mortal part passes by and away from the navel, 267 ; link the body to food, 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 them placed in mouth, 332, 388 ; seven vital airs in the head, 340, 402 : seven in each victim (or its head), 403 ; is Pra^apati^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 bead is the birth-place of all the vital airs, 396; the five (of the head) — mind (soul), eye, breath (pra»a), ear, voice (speech), 402 ; depart from Pra^pati, IV, 3; create food with Pra^pati, 3 ; spring- season produced from breath, 4 ; the ^'shi Vasish^^a is breath, 5 ; are connected and one, 5 ; five (priita, apina, vyana, iidana, samana), 15 ; pr^a becomes the apina, 16 ; intestinal vital air (guda pi^a), 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, 1 9; contracts and expands the body and limbs, 21 ; are life -sustaining gods, 32; up, down, and through-breathing, 34, 47 ; ditto and out-breath- ing, 43 ; breath necessary for all, 48 ; separated from each other by the width of a horse- hair (vila), 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 (priiia) is Mitra, the down - breathing (ap^na) Varu»a, 68 ; three (prSwa, udana, vySna), 73 ; four prsbia, with mind as the fifth, 73 ; seven in the head, the seven i^his, 73 ; nine, 73 ; ten with the atman as the eleventh ; 74 ; prljva and apana, 86 ; prdjva, vyana, udina, 90, 237 ; V, 246 ; pass backwards and forwards, 1 V, 90 ; pr^a, apRna, vyina, 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; pra;ia, apina, vyana, udana, 143 ; they are the same as vital power (ayus), 143; the highest thing in universe, 149 ; are the immortal element, 178, 337 ; (praiia, apina), 167; are the gods of the gods, 185; Digitized by Google INDEX TO PARTS III, IV, AND V. 559 are not eaters of oblations, 185 ; without them no dwelling-place becomes pure, 186; they are neither in the sky nor on earth, but whatever breathes therein, 186 ; connects head with body, 188 ; in the head fivefold (mind, speech, breath, eye, ear), 190; (prana, breath) is one of the five divisions of vital air (prSwa) in the head, 190; eight limbs and eight prinas, 190 ; vital airs kindle (th« body), 205 ; the vital airs are the immortal part of the body, 292 ; how they are represented in the layers of the altar ( Pra^pati's body ) , a 9 2 seq. ; by the pr^a gods eat food, by the apina men, 295 ; are the perfect (sSdhya, 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; breathevolved from speech, and from it the eye, 377 ; triad— Agni, Aditya, Pra/za — 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, 1 3 ; from the down- ward breathing (avana) the Asuras, 1 3 ; downward breath- ing abhorred by other breath- ings, but in it everything that enters the others meets, 19; praffa (breath of mouth) is the eater of food, udina (of the nose) fills man, and (of the eyes, ears, &c.) is the giver of food, 31 ; pra^ia and apina move in a forward and a back- ward direction respectively, 43 ; prli^a entering udina and re- versely, 83 ; vyina entering udi- na, 84 ; central priiza belongs to Indra, 121; with five breath- ings (prlna, vyana, apSna, udina, samana) five Br^hma^as (or the father himself) to breathe over child (before navel-stning has been cut) to ensure long life, 129, 130; two downward (avana) breathings and udana (by which men rise, ud-yanti), 165; two, five, six, seven, twelve, or thirteen, 168 ; pra^ra and ana, each equal to the twinkling of the eye, 169; 10,800 breath- ings of man in day and night, 170 ; pnl»a and udana, moving downward and upward, 2 30 ; all vital airs established' on speech, 246 ; all vital airs established on prana and udana, 262 ; ety- mology fpra-ni), 263; nostrils are the path of prana, 263 ; food eaten by pr^a is pervaded by vyina, 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. pri^abhrit, bricks, are the vital airs, IV, i ; how placed, 2 ; laid down by tens, 3 ; etymology. 1 2 ; are the limbs, 1 3 ; — ot second layer, 23, 33 seq.; — ten of third layer, 51; are the moon (being food as making up a vir%), 54. praniti^, lustral water, is the head of the sacrifice, V, 35, 492 ; at the haviry^iSfa, 119; etymology, 270. prasalavi. See pradakshi^ram. prastiva,— prastava and nidhana, I V, 145, 146. Prastotri, a horse his fee at Dajapeya, III, 119; under Udgitr/jV, 136. pritaranuvika, III, introd. xviii ; IV, 249; of Atirltra superseded by Ajvina-jastra, but is to be repeated in a low voice by Maitrivaru^a, V, 92, 93. Pratidarja Aibhivata (king of the •Svikna), as authority on the Sautrima/ii, V, 339. Pratihart/7, priest, is under Udgatri, , V, 137. Pratipiya. See Balhika. Pratiprasthatr/, III, iii; 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 Digitized by Google 56o 5ATAPATHA-BRAHMAiVA. Eastern fires, 332 ; Pratipra- sthatri (or Nesh/ri) leads up the king's wives, 321. pratish/i&l (stand), is threefold (tri- pod), IV, 116. praiiga-jastra, connected with Indra, the Rudras, the South, &c., IV, lor. Pravargya, III, 355 ; IV, 187 ; 'set- ting out,' IV, 187 ; V, 493 seq. ; Pravargya vessels are Agni, VI- yu, and Aditya, I V, 1 87 ; the head of the Sacrifice, 188; performed as long as the Upasads, 317 ; is the sun, 3 17 ; V, 445 ; on Sataru- driya day, day of preparation, and sutyl day, IV, 320; — per- formance, V, 441 seqq. ; time of performance, 458 ; is Vayu- Pfishan, 475 ; when performed, 490 seq. ; combined with Upa- sad, 493 ; is the year, the worlds (and Agni,Vayu,and S(Jrya),the Sacrificer, &c., 507 seq. praya^a, mystic significance of,V, 40. priyana, III, 305. prlyaniya offering, III, 325 ; ends with the Samyos, IV, 258, 259 ; — Prayaniya Atirltra, 254. prayu^w havt^ishi (twelve oblations of teams). III, 123 ; for yoking the seasons, 123. prelude. See prastava. pressing-stones, (giivan), are of Brihat! 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,IV, 280; must not bar- gain for dakshi/ras, 280 ; sixteen, 348; the order in which these are initiated for a sattra, V, 135 seq. ; messes of rice for them, .343 ; the quarters (regions) parcelled out between them, 402, 4x2, 420; — priest's mess of rice, see brahmaudana. prish/i&a-slman, six, III, introd. xx- xxiii; V, 148 n. ; seven, iV, 377, 314. prish/i&a-stotra, III, introd. xvi, xx seq., 333, 376 ; are the seasons, V, 331. pr/sh/i&ya-graha, belongs to Agni, Indra, and Siirya, III, 6, pr/sh/i&ya-sha//aha. III, intnxL xxi; V, 148 ; used by Angiras when contending with Adityas, V, 152; etymology, 152, 162, Pr/thin Vainya, consecrated first of men, III, 81. Priyavrata Rauhinayana, directs the wind, IV, 340. procreation. See generation. prospering-oblations. See kalpa. Proti Kauj^mbeya Kausurubindi, residing as religious student with Uddalaka Aru»i, V, 153. prushvl (mist, moisture, or hoar- frost), III, 77. punarya^^a, IV, 121. punaj>Jiti, on fifth layer of fire-altar, IV, 99, 119 seq.; is seed and generative power, 119; etymo- logy, 121 ; on what part of the altar to be laid, 121 ; is the uttaravedi, 121 ; as substitute for complete altar, 271. Pu^ikasthali, the Apsaras, is the (eastern) quarter, or (Agni's) army, IV, 105. Purli?a (stories of old time), to be studied, V, 98 ; the Veda of birds, 369. purajy^anuia, IV, 337. purastad bhigair, III, 333 ; IV, 185 ; cf. uddhlra. purtsha, III, aox ; its formulas are Agni's hair, itself his food, IV, 20 ; covering of soil, 26 ; is food, 95, 9^, 139 ; 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 (ist 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, ao6, 214; (? rich, plentiful), 310 ; Agni Purishya, the son of the Earth, 311. pOrifihuti, III, 42; V, 504. Purohita, one of the ratninaib, III, 59; anoints (sprinkles) king in front, 94; hands the sphya to consecrated king, no; Ksha- triya and Purohita alone com- plete, 359 ; are everything, a6o ; Digitized by Google INDEX TO PARTS III, IV, AND V. 561 is perfect in sanctity and power, 260 ; his fire used by king for offering during diksha, V, 371. P(iru,an Asura-Rakshas, overthrown by Agni in battles, III, 292. Purukutsa, the Aikshvaka, per- formed the Ajvamedha, V, 397, PurOravas, son of IJ^, — PurQravas and Urvaji, V, 68 seq.; wanders about in Kurukshetra, 70; be- comes a Gandharva, 74. purusha, — seven punishas (the seven R/shis) made into one,III, 144 ; IV, 205 ; — the Purusha, 304, 305; is Pra^pati-Agni, III, 144;— (man) a sacrificial animal, 162; 165 seq.; slaugh- tered for Vijvakarman, 162 ; has twenty-four limbs, 167; twenty- one parts, 172 ; hornless and bearded, 177; Purusha, IV, introd. xiv seq. ; (man in the sun, and in the eye, the gold man), xxii; this divine person (in sun, and eye) is variously served as Agni, Siman, Uktham, &c., IV, 373 ; (Agni) VaLrvanara is the Purusha, 398 ; the Agni- like, Arka-like, Uktha-like Purusha, 399; is the true Brkhman, 400 ; Purusha Prs^- pati, bom from golden egg, V, 1 2 ; Purusha N irayaxa exhorted by Pra^pati to sacrifice, 172, 17 3 ; is established in five things, 389; Purusha N^rlya^a, 403; Purusha born from Vir^g-, and VirS^ from Purusha, 403 ; — purushas (men) as victims, 407 seq. ; — cf. sun, eye. Purushamedha, III, introd. xxvi; V, introd. xxi seq., 403 seq.; five sutyis, 405 ; etymology, 407. Punisha-Nlriya^ia (litany), V, 410 ; cf. purusha. purusha-siman, (III, 369); IV, 146. purusha-siikta, IV, introd. xiv. pQrvibhisheka, IV, 249. Pdrvaiitti, the Apsaras, in an inter- mediate (? upper) quarter, or the dakshijia, IV, 108. PQshan, by five syllables gained the five regions, III, 40; pap to, 55, 63 ; lord of cattle, 55 ; V, 346 ; represents productiveness, III, 56 ; dark grey bullock the fee for oblation to PQshan, 56, 63 ; pirtha-oblation to POshan, 82 ; POshan Vijvavedas (all- possessing), 89 ; assists Varuna, 113; Sdkmsnp oblation (pap) to, 116; prayu^m havis (pap), 125; is this earth, 205; V, 352; Aditi and Pdshan connected with tr];iava-stoma, IV, 69; rules over small animals, 75 ; is cattle, 195 ; V, 293 ; takes iSri's wealth and receives (mitra- vindi) ob'ation (pap), V, 62-65 ; protector of travellers, 293 ; watcher of men, 293 ; expiatory pap, 346; lord of roads, 352, 353 ; is (Vlyu) the wind, 474. pushkara, etymology. III, 365. piitika. See ad^ra. quarters. See regions. queen, one of the ratnina^^, III, 60 ; lies down near sacrificial horse, V, 3". race. See chariot race. R%anya, shoots seventeen arrows* ranges, III, 25 ; word of four syllables, 25 ; takes part in chariot race, 29 ; holds honey- cup and cup of Surl, 29; sprinkles king from nyagrodha vessel, 83 ; the bow his strength (virya), 89 ; ten R^nyas drink of Sacrificer's cup, 114; ar- moured R%anya driving round sacrificial ground, shooting arrows at two ox-hides, IV, 383 n. ; not to be engaged with in disputation by Brihmaiias, V, 114; hired by some to drink the Sur^-liquor, 233 ; a form of the kshatra, 286; battle is his strength, 287 ; the grandeur of heroism bestowed on him, 2949 395; born (from) of old as one heroic and victorious, skilled in archery, certain of his mark, and a mighty car- fighter, 294, 295 ; unfit to be consecrated (king), 360 ; RS- ^anya lute-player, 364 seq. r^anyabandhu, IV, 21 ; keep most apart (?from their wives in eating) whence a vigorous son is bom to them, 370 ; Ganaka [44] o o Digitized by Google 562 ^atapatha-brAhmajva. of Videha called thus, V, 113. r%aputra, a hundred princes bom in wedlock to be the guardians of the sacrificial-horse, V, 388; those who reach the end of the year's keeping become sharers in the royal sway, a88, 289. R^gastambayana. See Ys^^avaias Kl,^astambiyana. R^asGya, III, introd. xi, xxiv-xxvi ; belongs to king and makes him king. III, 4; inferior to VS^a- peya, 4 ; IV, 225 ; performance, III, 43 seq. ; is Varuiia-sava, 76 ; a supernumerary (special) rite, 246. nggu6B]aL (Cordia Myxa) V, 373, 374. Rihugana. See Gotama Rlhiigajia. Raikva, III, 107. rain, from clouds arising from smoke (steam), III, 185; from smoke sent up by the earth, 383 ; falls both on ploughed and un- ploughed land. 336; represented by the apasya bricks, IV, 34 ; falls everywhere in the same direction, 35 ; is in the wind, 35; falls abundantly in the rainy season, not in autumn, 49; rain and wind, connected with Mitra-Varu»a, freed from death through ekavimja-stoma, 68 ; is the arrows of the Rudras in the sky, 164; is ruled over by Maruts, 170; produces a well-ordered state of society, V, 18 ; sounds like a chant, 45 ; rain-drops, as many as sweat- pores, hair- pits, and twinklings of the eye, 169; hail and lightning two terrible forms of it, 251 ; the sky, rain, the first conception, 315. rainy season, produced from the eye, and from it the Gagat!, IV, 8; consists of months Nabhas and Nabhasya, 48 ; rainy season and autumn are the air- world, and the middle of the year, 49. raivata (and jlkvara) -saman, is a prish/ira-saman, III, introd. xxi, xxii; connected with pankti, trayastrii^ua, Sec, 91 ; jakvara and raivata produced from trinava and trayastrimja, IV, 1 2 ; connected with Brihaspati, Vi/ve Deva^t, the upper region, &c., 103. RIkl, pap offered to her, (the ex- treme end of) one of the four regions, IV, 264. Rakshas, — safety from. III, 45; suck out creatures, 49; smitten by Indra and Agni, 51 ; swept away by the gods, 52 ; kept by continuous libation from com- ing after the gods, 191 ; kept off from south, and sacrifice spread in place free from danger and devilry, 199; seek to hin- der the gods from sacrificiDg, 357 ; are the associates of the night, 361 ; rakshas-killing counter-charm, 53, 371, 372 ; repelled by thunderbolt, 372 ; harass th<^ wandering in a wild forest, V, 160; Kubera Vaiiravana their king, the Deva- ^navidya their Veda, 367, 368. rakshovidya, V, 368 n. ram, sacrificial animal. III, 162, 165 seq. ; slaughtered for Tvash/ri, 162 ; is vigour, IV, 38 ; vicious ram (aii&ka) an unclean animal, V, 178 ; originates from Indra*s nose, 215. RIma, son of Da/aratha, III, 97. R&ma M^rgaveya, one of the Syl- parnafamily of priests, IV, 345 n. rampart, threefold. III, 212, 213. rash/rabhrrt oblations, at (consecra- tion of) Agniiayana, IV, 229. rajmi, rein. III, loi. Rathagritsa, Agni's commander-in- chief (senani), is the first spring- month, IV, 105. rathantara-siman. III, introd. xiv, XV ; connected with Agni, xv ; with the brahman, &c., 91 ; at kejavapanlya used for first pnshtb3L and for sandhi-stotra, 127; produced from trivr/t, IV, 5; (rathantara-ifti&andas is the earth, 89) ; connected with Agni, the Vasus, east, tri- vr/t and l^arastra, 100; sung over completed altar, is this earth, 179; etymology, 179. Rathaprota, Aditya's commander- in- Digitized by Google INDEX TO PARTS HI, IV, AND V. 563 chief, is the first rainy month, IV, 106. Rathasvana, V^yu's commander-in- chief, is the first summer month, IV, 106. Rathai\^, Agni's chieftain (grd- maxit), the second spring month, IV, 105. rathavimoiantya oblation, III, loi. Ratheiitra, Viyu's chieftain (gri- maift), is the second summer month, IV, 106. ratna-havfmshi (ratninl;» havimshi), III, 58 seq. ratnina/>, III, 65; do homage to king, 108. ritri (night performance), III, 127. ratrf-pary^yaiF, III, la. rattan (vetasa), mat used to cut the sacrificial horse on, V, 304, 329, 394 ; rattan grows in water, 304, 329. rauhi»a« plates. V, 454 seq.; cakes, cooked, 468 ; offered, 472, 489 ; they are Agni and Aditya ; day and night, heaven and earth, 473, 474. |lauhinlya»a« See Priyavrata. raurava-siman, is an ai//a-saman, IV, 10. realm, sustained by kings, IV, 229 ; by couples (of^pring), 230. red, includes all colours. III, 355. reed (muw^a), entered by Agni, III, 198; is Agni's womb, 200; (vetasa) rattan branch drawn across altar to appease it, I V, 1 7 4; plucked out trom its sheath, V, 267 ; a bundle held up- wards while sepulchral mound is raised, and afterwards put up in the house, 436; sheaths of reed grass kindled, 463. region (quarter), — five. III, 40, 108 ; IV, 246 ; four, III, 203 ; six, 268; seven, IV, 277; nine, III, 196, 296; ten, 183, 297; IV, 164, 246 ; ruled over by POshan, III, 40; ascent of,. 91 ; connected with the Brah- man, Ac, 91 ; how created, 149 ; are parts of Viyu-Pra^a- pati, 152; are Agni, 183; connected with Vayu, and third layer of altar, 188; heal what is injured, 221; put in the world by Vijve Devlift, 235; are both inside and outside of these worlds, 235 ; by them the worlds are fastened to the sun, 269 ; created with the moon, 286 ; are between these two worlds, 349 ; IV, 26 ; are the upper sphere, IV, 9 ; above everything, 10; are the heavenly world, 10; become the ear, 10 ; are in all four directions, a 6 ; face each other, 27 ; are supported by the sun, 28; names of the five regions (East queen, South far-ruler, West all - ruler. North self- ruler, Great-region supreme ruler), 46, 100 seq. ; freed from death through iHitush/oma, connected with Savitri and Bnhaspati, 69 ; encircling (paribhil), 88 ; are the firmament, the heavenly world, 100 ; five on this side of the sun, 104, 195, 200 ; five on the other side of the sun, 104, 200; four on the other side (?), 198; five propitiatory ob- lations to (the five) regions (dlr^m avesh/i), 245 ; how laid down in the several layers, 263, 264 ; — created by the five gods Paramesh/i&in, Pr^gipati, Indra, Agni, Soma, V, 16 seq. ; guar- dians of the four regions are the Apyas, Slldhyas, Anvldhyas, and Maruts, 359 ; parcelled out between the priests, 402, 412, 420; are a place of abode to all the gods, and ifandra their regent (?), 505. regional bricks. See dlryl, and ^jvint. renunciation, of one kind of food for life, III, 337 ; IV, 224. retsJfsxAf 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. Revottaras Sthapati Pl/ava iCikra, (short Sthapati Aikra, or ^ikra Sthapati), priest and teacher, V, 336,269. J^l}hu,— iiibhus and Vijve DevEi& 002 Digitized by Google 564 J^ATAPATHA-BRAHMAiVA. connected with beings (bhOta) and trayastrimja - stoma, IV, 69; — a Ribhu of the Oagat (Gagat!) metre (is the Irbhava- pavamina) bearing the Sacri- ficer to bliss, V, 173; Savitr/, with 16'bhus, Vibhus, and V&^^as, receives offering of Gharma, 4 80. ribs, are the middle of the body, IV, ao, 31, 32 ; fastened on breast- bone and costal cartilages, 114 ; — ^parm and prish/i, V, x 64 n. rice, different kinds of, III, 69-70; originates from Indra's marrow (and Soma-drink), V, 316. Jiiky was in Vritra, III, 138 ; part of triple Veda, 139, 141 ; thereon the SIman is sung, IV, 13; wife of Siman, 14; JUJks and SsLmans as Apsaras, the Gan- dharva Manas' mates, 233; they are wishes, as thereby one prays, 333 ; by the Mahad uktham it enters Pra^pati as his vital fluid, 284 ; consists of 1 2,000 Brihatts, 10,800 Pafiktis, 352,353; a hymn to be recited of the Riky the Veda of men, V, 362. r/ksama-siman (? vairOpa^man, or such as are merely sung, not chanted), produced from Ga- gatt, and from it the iSukra- graha, IV, 7. iSishabha Ylp^oatura, king of the iSviknas, V, 250, 399, 400. jRishi, — were the non-existent, III^- 143^ tl^e vital ^ m'^, 33if IV, 607 100, 185 ; etymology, III, i>3 ; saw the fourth layer of altar, i^, 15)0 ; Jiave a fore- share in Agni, 33^; the seven Jiishis are the seven vital airs in the head, >V, 73 ; DYAtri their lord, 7^5; the first-born Brahman, 100; i^his spin the thread (of the sacrifice), I ^4 ; first made up (constructed) the fire-altar, 1^4, i^ ; the seven purushas made into one purusha were the seven /{ishis, 205 : established in the seasons, 212; /the farsl-born i^his, 250,"^ 267 5^ have mistakes in their sacrifice pointed out tp them by Gandbarvas, V, 29 ^the seven (Ursa major), 425.\/ rishikl, bear or ogre, V, 307. r/tavyl, seasonal bricks, are the seasons. III, 386; IV, 29; the three worlds, 129 ; the nobility, 129 ; stepping-stones for the gods and Sacrificer to ascend and descend the worlds, 129 ;— the two of first layer are the spring months, Madhu and MSdhava, III, 386; IV, 2 ;— two of second layer, 24 ; are the summer months, ^ukra and SuMf 29 ; — two lower of third layer, the two rainy months Nabhas and Nabhasya, 48 ; the two upper, the autumn months Isha and Cr^, 49 ; — two of fourth layer, the winter months Saha and Sahasya, 70 ; — two of fifth layer, 99, 125 seq., are the dewy months Tapa and Tapasya, 126. rite. See vrata, river,— seven flowing eastwards, IV, 211; seven fiow in g westwards (identified with downward vital air), 212; those drinking thereof become most vile, blasphemous, and lascivious of speech, 212. Rohini, the nakshatra, falls on new moon of month Valrakha, V, a. Rohita, son of Harijiandra, 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, V, 249. rubbing down of Sacrificer with fragrant substances, at Sautra- maffi, V, 252. Rudra, is Agni, III, 51, 64 ; gave- dhuk^ pap to, 3 1, 63 ; rules over beasts, 52, 205 ; hankers after killed cow, 63; Rudra ParupatI, gavedhuki pap to, 70 ; the North his region, 97 ; IV, 158 ; V, 488 ; Rudra Soreva (most kindly),! 1 1, 1 10; a form and name of Agni, 159 ; 5atarudriya, 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, n6; hundred - headed, thousand • Digitized by Google INDEX TO PARTS III, TV, AND V. 565 eyed, hundred - quiyered, IV, 1 57 ; oblations of gavedhuk^ flour on an arka leaf, 158; is the Kshatra (whilst the Rudras are the Vij), 159, i6a; the golden-armed leader of hosts, 160; worshipped with mystic utterances, 161 ; Agni created as the hundred- headed Rudra, 201 ; his shaft piercing Praflfa- pati's body, V, 36 n. ; the nuer of animals, 329 ; by hairs of lion, wolf, and tiger being put in cups of Surll representing wild animals, Rudra's shaft is only directed against these, and he spares domestic cattle, 230; consecrates king by the Trish- mbh, 312. Rudras, by fourteen syllables gain ikiturdara-stoma,III,4o; eleven, bom from Va>t, 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 trish/ubh, 234 ; Rudras and Vasus sing praises of (bricks in) second layer, IV, 25 ; how produced, 33; Vasus and Ru- dras connected with embryos and iaturvim/a - stoma, 68 ; Vasus, Rudras and Adityas separate, and are the lords when heaven and earth separate, 75 ; connected with Indra, &c^ 1 01 ; the lords of the south, loi ; Vasus, Rudras, Adityas, Maruts, Vi/ve Devlib 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 V'u (whilst Rudra is the Kshatra), 159; are spread by thousands over these worlds, ]68; in tribes (^tini), 160; the arrows of the Rudras of sky, air and earth are rain, wind and food, 164, 165 ; the Rudras invoked in the i^ataru- 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, 443; Indra, with Vasus, Rudras, and Adityas, receives offering of Gharma, 479, 480, ru^, an arrow, III, 38. runmatt, oblations to Agni and Varujra, IV, 237-239. rflpa, form, — oblations to forms. See prakrama. Sacrifice, path of, not to be swerved from, III, 14 ; V, 10; west (to east?) path of sacrifice, 111,347 ; sacrifice is happiness, 351 ; performed from the left (north) side, IV, 107 ; of ever-flowing blessings, 107 ; all beings are settled in the sacrifice, 144; has only one finale, heaven, 146 ; is all-sustaining, 199 ; they who perform it are wise, 199 ; Ya^//a as Gandharva, with the Dak- shin^, as Apsaras, his mates, 232; comparative efficacy of sacri- fices, 299 ; is a Man, 300, 305 ; Pra^pati, the Sacrifice, is the Year, V, i ; 38 ; the fire its womb, 3 ; is a counterpart of Pra^ipati, 22 ; becomes the Sacrificer*s body, 23, 27 ; bolt a( the sacrifice (ya^Hameni), 42 ; the successful issue of the sa- crifice, 66-68 ; the five great (mahlya^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 ; (true) form of sacrifice ensures en- trance to the heaven of the living, 212; is devotion, 231; a web, 252; the navel of the earth, 390; passage between Agnidhra and Aritvila is the gate of the sacrifice, 497 ; sa- crifice is the self of all beings, 504- Sacrificer, is Indra, III, 13; 18; at V^peya sprinkled with re- mains of offering material, 38 ; the child of the earth, 125 ; he is Agni, 212 ; is really intended to be bom in heaven, 345 ; is Prs^lpati, Agni, the sacrifice, Digitized by Google 566 ^ATAPATHA-BRAHMAiVA. IV, introd. xv seq. ; carried to heaven by, or flying there in shape of, birdlike altar, IV, in- trod, xxi seq. ; becomes Death, xxiii ; ousted from his realm (ya^manaloka) by wrong sa- crihcial procedure, IV, 94; is the fire on fire-altar, 94; sits down with the Vijve DevSifr on the higher seat (in the sky), 124 ; is established with Vijve Devaift, 302 ; the fire-altar, Mahivrata, 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 he redeems himself from them, V, 26 ; 27 ; and is freed from sin, 58 ; Sacrificer 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 Sautrl- man! and has his abode with Indra, 245 ; is Aditya, 248 ; re- quests invitation from priests for partaking of cup (of va^), 259 ; arises in the other world with a complete bodyand all limb6,259; by means of the golden light (or a gleam of light shining after him) goes to heaven, 303 ; with V^vatl and other wives, 349; whilst sacrificing becomes a Brahma^a, 348. Sacrificer's wife, led forth by Nesh/rr, III, 31 ; puts on gar- ment of Ku/a grass, 32 ; dis- carded when without son, 65 ; Sacrificer's wives sprinkle the horse,V, 313; they weave pearls into its hair, 313; they cleanse sacrificial 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 Mahi- vira, 472. sacrificial post. See YClpa. sidana, settling of bricks, III, 154 ; sidana and siidadohas, 301, 305 seq. ; 379 ; V, 5. sadas, associated with Gagati, V, 495. sadasya, a seventeenth priest re- cognised by the Kaushitakins, IV, 348 n. sidhyas, the guardians of one of the four regions, V, 3 59. sa^ita. III, 107, III. ss\^ilrabdtya, oblation on the darbha bunch on freshly ploughed altar- site, is Agni's fore-share, (III, 33», 333); IV, 185. sj^ush, IV, 32. saha, the first winter-month, IV, 70. Sah^^ny^, the Apsaras, is an inter- mediate quarter (? S. £.), or the earth, IV, 106. sahasradakshijva, III, 140. sahasya, the second winter-month, IV, 70. 5aiiaH, V, 393. Saindhava (horses), are the Hotr/s and Adhvaryus, V, 94. £ikalya, chosen to quench the fire- brand Y%filavalkya, V, 115; questions beyond the deity (Pra^^pati-Brahman) and dies in misery, 117. •Sakiyanins, — ^their doctrine regard- ing the nature of Agni, IV, 363. .Siktya. See Gaur?viti. iSakuntala, the Apsaras, mother of Bharata, V, 399. jikvara (and raivata) -siman, a prish/i&a-saman, III,introd. xx- xxii ; connected with PaAkti, Trinava, &c., 91 ; jlkvara and raivata produced from trinava and trayastrimja, IV, 12 ; con- nected with Brihaspati, Vijve Deva/>, the upper region, &c., 103. /akvari (verses), V, 331, 333. jaia. III, 117. jglivr/ka (or silsivr/ka), hyena (?), V,7i. salt, means cattle. III, 33, 299; seventeen bags (ajvattha leaves) thrown up by peasants to Sacri- ficer, 34 ; scattered over Girha- patya site, 299 ; is the amnion of the fire, 302, 344 ; saline soli Digitized by Google INDEX TO PARTS III, IV, AND V. 567 means cattle, 343 ; is seed, V, 426. Salva, a people, IV, 344. S^man, III, introd. xiii seq. ; was in VWtra, 138; — (= v^in^ siman) sung by Brahman, 33 ; part of triple Veda, 139, 141 ; is sung on the r/i, IV, 13 ; the husband of the Rikf 14; — sa- mans sung on svayamStr/nffls, 144; are sap (rasa) laid into the worlds, 145 ; on bbfii^ bhuva6- syar, 145 ; six Simans sung (by Adhvaryu) over ap- peased altar, 177 seq. ; are the vital airs, 177 ; make body boneless and immortal, 178 ; those six S^mans are immortal bricks, 181 ; Riks and Samans as Apsaras, the Gandharva Manas' mates, 333 ; are wishes, as one prays with them, 333; by the Mahavrata-stman the Saman (veda) enters Pra^^pati as his vital fluid, 384; Saman (veda) consists of 4,000 briha- tis, and Ya^us and Siman of (7,300 and 3,600) 10,800 pahk- tis> 353 ; saman sung (by Brah- man) at Sautramaxrt, the SIman representing lordship (kshatra) or imperial sway,V, 355; is the essence of all the Vedas, 355 ; is the Veda of the gods, 370 ; a decade of it recited, 370 ; sung at pravargyotsidana, 496 ; drives off the Rakshas, 496. samanabhrit (holders of the pervad- ing air) are the speech-sustain- ers, IV, 15. sama-nidhana, IV, 116. sambhira. III, 36 ; V, 447. Saw^vt-putra, IV, introd. xviii. samgrahitri, charioteer, one of the ratninau^. III, 63, 104. jami (acacia suma), a samidh of, IV, 303 ; etymology, 303 ; for ap- peasement, not for food, 303 ; peg on tomb, V, 436. samidh, eleven, III, 359 ; twelve for Kshatriya and Purohita, 359 ; three udumbara ones, soaked in ghee, put on the fire prior to its being led forward, IV, 189 ; are Agni's food, 191, 303 ; three (jam!, vikafikata, udumbara) put on, 303, 303 ; samidh means vital air, 305. samidheni, twenty-four. III, 167 ; twenty-one, 173; seventeen, 174; eleven, the first and last of which recited thrice, V, 35, 39. samish/aysyiis. III, 185; nine (eleven) at Agniiayana Soma-sacrifice, IV, 357 seq. ; not performed at Dtkshaniyesh/i, &c., 358 seq.; at etymology, 261 ; the nine to complete the nine incomplete offerings, 361 seq. ; is food, V, 44. samkriti-saman, V, 333. Sammada. See Matsya. samrsi^, is Pravargya, V, 443 ; his throne-seat, 461. samr%-cow (of Pravargya), killed by a tiger, atonement, V, 131 seq. ; cf. gharmadughl. samri^ya (imperial dignity). III, introd. xxiv; represented by throne-seat at Sautrama«i, V, 349. samra/sava. III, introd. xxv. samsr/p-oblations, III, 114 seq. sa/nsthi. III, introd. xi ; the sa^nsthi is the year, V, 348. samstubh (metre), is speech, IV, 89. SSmudri (son of Samudra). See Ajva. samudriya - metre. III, 353 (cf. samudra - metre, = the mind, IV, 88). saiTfvatsara, (?) year of cycle, IV, 31 ; etymology, V, 14. samya^i, IV, 36, 37. i^amyos, makes good all imperfections in sacrifice, V, 39; — jamyorvika, a resting-place, 44. sand (sikati), produced from clay, III, 158; scattered over saline soil on Garhapatya site, 300 ; on Ahavantya site, 344 ; is the ashes 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, 353 ; is the lost part of the Brahman (Pra- ^pati), 353 ; is unnumbered, unlimited, 353 ; number of sand grains, 353 ; represents bricks with formulas, 353 ; the sedi- ment of water, 4x6. Digitized by Google 568 5ATAPATHA-BRAHMAJVA. sandhi-stotra, III, introd. xviii, xix, 13 ; is trivrit at Keravapaniya, 127. Shtd\\sL, fire-altar, IV, 167, 2 a a, 27a, 374. ShidilysL, III, 414; IV, introd. xviii, instructs the Kahkatiyas, IV, 254, 279; disputing with his pupil Saptarathav^hani, 295 ; instructs Vimakakshaya/ra, 345; his doctrine of the Brahman, 400. Shtd\\y%y2Ln3Ly instructs Daiy&mpati, IV, 273 ; cf. Kelaka ^sUi^lya- yana, 364. jantadevatya, the same as jatanid- riya, IV, 156, sap, vital (rasa), unites head and breath (vital air), IV, aoi. japha. See lifting- stick. saptada^a-stoma, III, introd. xxiii ; connected withVi j, &c., 9 1 ; used at Dajapeya, 118; at midday- service of Ke/avapaniya, 127 ; produced from jukra - graha, and from it the vairfipa-saman, IV. 9 ; is space, Pra,^ati, the year, 6a ; connected with gods generally and the creator, frees the VLr from death, €S ; is food, 79 ; connected with Varuna, the Adityas, the west, &c., 101, loa. Siptarathavahani, disputing with his teacher 5iff^Iya, IV, 295. sapti, leader or side-horse, 1 1 1 , ao, 2 1 . Sarasvat, is the mind, III, 398; V, 32, 35. Sirasvata wells. III, 398. Sarasvatt, victim to, III, introd. xviii, xxiv ; is Wiky 39, 80, 398 ; V, 32, 35, 293, 476; plrtba- oblation to, HI, 8a ; assists Varuna, 113; samsWp-oblation (pap), 115; prayu^m havis (pap), 125; ewe with teats in dewlap her victim at Sautrl- ma«i, 129; cures Indra of effects of Soma, 135; with Sarasvat! Vii's support the Sa- crificer is anointed at Agni- iayana, IV, 228 ; takes ^ri's prosperity (push/i) and receives (mitravinda) oblation (pap), V, 62-65 ; is healing medicine, and assists the Aivins in curing Indra, whence she gets the ram for her guerdon, 216, 223 ; ram immolated to her, 217; ewes sacred to her, 218; she distils the Soma (plant) brought away from Namuii by the A/vins, 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 Sautrimairt to heal Indra, 249 ; Ajvins, Saras- vat! 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. Sarasvatt, river, water from it used for coronation of king, III, 73. sirathi, 111,62. jartra, etymology (/ri), III, 144. ^irkarikshya. See Gana. Siril^ya. See Suplan. sarpa»a, III, 1 14 ; with the horse, to the Pavam^na-stotra, V, 305. sarpan^ma-formulas. III, 369 ; ety- mology, 370. sarpavidya, the Veda of snakes, V, 367. Sarva, form and name of Agni, III, 159 ; is the waters, 159. Sarvamedha, III, introd. xxvi ; V. 417 seq. ; a ten-days* sacrifice, 418. Sarvapr/sh/i>a, III, introd. xxii; IV, 246. sarvastoma, IV, 246. sarvavedasa, sarvasva (all one's pro- perty),— substitutes in giving it away, IV, 321 n. /astra, HI, introd. xii ; attended by Sacrificer, 41 ; is the Sacri- ficer's subjects, 41 ; same as stotra, IV, 14; (professional) reciter is despised, 367 ; (uktha) without it, the stotra is in vain, V, 257. jajvat. III, 98; V, 250 n. sata, a bowl (of reed), V, aao, 252. jatamlna, round (gold) plate. III, 104 ; presented to Brahman, 141 ; fee for bahishpavam^a of Ajvamedha, V, 306. Digitized by Google INDEX TO PARTS III, IV, AND V. 569 •^atanlka Satr^ita, performed the Ajvnmedha, V, 400, 401. ■Sitaparneya. See Dhira 5itapar- neya. •Satarudriya, IV, 150 seq. ; ety- mology, 156, 157; amounts to the year, 166, 167 ; to the Mahad uktham, 168, 330. jatajirsha-rudra-jamaniya, IV, 157. jatatiratra session, V, 91 seq. satobr/hati metre, in the form of it steers were produced, IV, 38. Sltr^f ita. See .^atanika. Sitrasiha. See Son^, Sattra, sacrificial session, — of a hundred Agnish/omas, Ukthyas, Atiratras, V, 91, 135 seq. ; per- 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 i n, — 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 own fires, 175. Satvats, V, 401. Satyakama Gabala, V, 392. satya-saman, III, 361, 363 (corr. IV, 146). Satyay^»a Paulushi (Priiinayogya), a teacher, IV, 393, 394. Satyaya^«i, V, 354, 395 ; cf. Soma- jushma Sityay^g-ni. 5ltylyani, IV, 21; his view as to the nature of Agni, 363. SsLuieyB, Praiftinayogya, in disput- ation with Uddalaka Aruni, V, 79 seq. 5aulvayana, an Adhvaryu priest, V,6i. Saumapa MInutantavya, V, 393. iSaunaka. See Svaidayana, Indrota. Saorromateya. See Ashidbu Sautrimani, III, introd. xxvi, 129 seq.; castrated bull the fee, 137; a draught mare, 138; a sattra, HI, introd. xii, 140; performance, V, 313 seq.; is both an ishn and an animal sacrifice, 330; is Soma, 330; by Sautrimam one's enemy is overcome, 323; should be per- formed after each Soma- sacrifice to replenish one's self, 339 ; becomes (or is) a Soma- sacrifice, 340, 345, 264 ; belongs to Indra, 245; is the year, 347, 248 ; is the moon, 248 ; pre- pared by Ajvins and Sarasvati to heal Indra, 949; a Brlhmaiia's sacrifice, 260 ; is the body of n^an (Sacrificer), 363 ; Ya^^a, the Sautriiiiam, at first with the Asuras, went over to the gods, 370. savana, the three (Soma>presslngs), of Glyatri, Trish^ubh, and Gagati nature, are devoted to Agni, Indra, Vijve DevSi& re- spectively, V, 106, 443, 444 ; ^Ajvins, Sarasvatt, Indra), 341; (Vasus, Rudras, and Adityas), 341 n., 443. Savantya victims, on first day of Aj- vamedha, V, 377 ; on third, 395. savimja-stoma, is victorious assault, the year, IV, 63. savitra, formulas and libations, III, 190, 196; IV, 366 ; are one half of the year, 347 ; an Anushmbh one (not approved of), V, 89. Savitri, the impeller, speeder, III, 3, 61 ; preliminary oblation to, 4 ; by six syllables gained the six seasons, 40 ; twelve or eight -kap^la cake, 61, 115; ditto of fast-grown rice, 69 ; Savitri Satyaprasava, 69, 109 ; pirtha - oblation, 82; assists Varuna, 113; samsWp-oblation (twelve or eight-kapila cake), 7 15; prayu^^ havis (ditto),i 25; ditto cake at Sautr^mant, 1 36 ; saw the Savitra formulas, 190; is Agni, 191 ; poured out as seed, 193; is the mind, 193; (the dappled steed) with his rays (reins) measures out earth and regions, 195 ; is yonder sun, 195 ; the heavenly Gandharva, 1 95 ; he who chooses his friend- ship chooses glory and pros- perity, 251 ; Savitry and Bri- haspati, connected with the regions and the ikitush- roma, IV, 69; the sun-rayed, golden - haired Sayitri raises the light, 195 ; is the guardian of all beings, 195 ; Savitri, the sun's well-wiuged eagle, is Pra- Digitized by Google 570 ^ATAPATHA-BRAHMAiVA. ^patiy 305 ; distributes the im- mortal light among creatures, plants and trees, more or less, and, along with it, more or less life, 322 ; takes iSri's dominion, and receives (mitravinda) ob- lation (eight or twelve-kapila cake), V, 62, 65 ; brahmaiarin committed to him, 86 ; victim before initiation for Sattra, formerly to Savitr/, now to Pra^pati, 174; i^avitri's cake is on twelve kapalas, to win the food of the year, 222; connected with the rainy season, 247 ; receives oblation at Sautrima;it (for having assisted in healing Indra), 252 ; the fourth of the ten deities ('all the gods') receiving oblations of drops, 280; three ish/is to Savitri Prasavitri, Savitri Asavitrr, Savitri Satyaprasava, 284 ; Savitri is this earth, 284 ; takes the sacrificial horse to heaven, 319; cake (on twelve kapi- las) to Savitri Prasavitri, 355; ditto to Savitri Asavitri, 356 ; ditto to Savitri Satyaprasava, 358 ; three oblations to Savitri, 409 ; deposits the dead man's bones in the earth, 453; Savitri, with the jRibhus, Vibhus, and V^- ^as, receives oflfering of gharma, 480 ; is the wind, 480. savitri, the sacred (Gayatri) formula, taught to Brahmai^rin at once, formerly after a year, V, 87, 89. savyash/ifrri (savyastha, savyesh/i&ri, savyesh/^), III, 62, 102. Slyakiyana. See 5yllpar»a. Sayavasa. See Gana« science,— sciences (vidylit) to be studied, V, 98. See triple science. sea, the womb of waters. III, 416. seasons, six. III, 31, 220, 351 ; IV, 228 ; V, 387 ; ruled over by Savitri, III, 40 ; connected with the metres, castes, samans, sto- mas, 91 ; the five bodily parts of Pr^gipati, 152 ; seven, 249, 358; IV, 177, 211, 277, 314; the six seasons fasten the year to the moon. III, 269; are the Vijve Devli&, 311 ; three sea- sons of growth (spring, rainy season, autumn), 340; by sea- sons the age of embryo and man is computed, 386; consist of two months, 386; IV, 29; the Artava their rulers, 74 ; they move hitherwards and thitherwards (come and go), 91 ; five, 120; in each season there is the form of all of them, 126 ; everything fits in with its place by means of the seasons, 126; are (Prise) upwards from this earth, 128; are deranged for him who dies, 129; seven or five, 163; the six seasons are the Fathers, 243 ; a dying man changes to the season he dies in, 244 n. ; — originated from the words * bh(L&, bhuvaifr, svar,* V, 1 3 ; the sun is their light, 149; are continuous, all first, all intermediate, all last, 248 ; the year is the bull among the seasons, 276. seed (retas), produced from whole body. III, 349 ; white and speckled, 351; moist, 352; is twenty-five-fold (or twenty- fifth), 353 ; possessed of vital air, otherwise becomes putrid, 354 ; is virile power, 354 ; cast silently, 358; IV, 208; shed only by testiculati, III, 384; when productive, V, 53, 56 ; after seed is implanted, birth takes place, 180; from seed of man and animal everything is generated, 180; the essence of food, 264 ; of the sacrificial horse (Pra^pati) becomes gen- erated, 275. self-surrender. See surrender. Sena^it, Par^nya's commander-in- chief (in the upper region), is the first winter month, IV, 108* serpents, are the worlds, III, 369; difi'erent kinds of, 370; great serpent an object of wonder, V, 40. sesamum, oblations of wild sesamum to Rudra, IV, 156. seven, IV, 277, 314. seventeen, IV, 74. seventeenfold, is Pra^pati, III, 8, 79; V, 384; Brihaspati-Prs^a- Digitized by Google INDEX TO PARTS III, IV, AND V. 571 pati, III, at, aa ; man, 174; Pn^ipati, space, I V, 6a ; Praj^a- pati, the year, 76 ; food, 79 ; the chest, V, 163. sha^/aha, sixty in the gavim ayanam, V, 147 ; the two kinds (Pri- shthysL and Abhiplava) are two revolving wheels of the gods, crushing the sacri Acer's evil, 149; the two kinds to be worked into each other like the threads of one web, 149 ; alter- nate in sattra, 162 n. shsulilhoiri formula, V, 121. sha/trimja-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 Sautranuuii, V, 219. sho^a-stoma, gained by Aditi, 1 1 1,40. sho^arin (sacrifice). III, introd. xvi seq., xxiii; victims of, la ; forms part of Kejavapaniya Atiratra, IV, 405; twelve in the year's session, V, 147. sho^aji-graha, belongs to Indra, III, 6. sho-one who has gained a posi- tion in the world is anointed sitting, IV, 237. six, its symbolic meaning. III, a68, 369; IV, 166. sixteenfold, is Aditya as the wielder of the fifteenfold thunderbolt, I V, 85 ; animals (cattle), V, 352 ; man, animal, universe, 303 n. sky (dyaus), union with the sun (Aditya), III, 149; connected with Paramesh/i&in and Aditya, 1 88; is the waters, 3 16; fashioned by the Adityas by means of Oagati, 334 ; udder of, is the waters, 384 ; is Pn^ipati's head, 313, 317; sheds seed in the form of rain produced by smoke (steam), 383; the seat of the waters, 416; is blissful (jambhQ), IV, 88 ; above the third lumi- nous back of the sky is the world of righteousness (sukr/ta), 133; is the left wing of the Agni-Pra^lpati, the altar and universe, 179 ; is the higher abode, 303 ; the highest home, 303 ; steadied by clouds and stars, V, ia6; connected with Indra, 341 ; the sky, rain, the first conception, 315, 389; is, as it were, yellow, 467; is a place of abode for all the gods, 505. 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, 37 1 ; in sleep man's functions cease, 37a. AoksL (noise, praise), pirtha-oblation to. III, 8a. jmajina. See burial-place; ety- mology, V, 433. smoke, is the breath of the sacrifice, III, 340; is seed shed by the earth, and becomes rain, 383; is the vigour of fire, IV, 250. snake, is neither worm, nor non- worm, III, 90; are the people of Arbuda KIdraveya, the Sar- pavidyd their Veda, V, 367. Sndtaka, may initiate the Unnetri priest. may miti , V, 137. Digitized by Google 572 5ATAPATHA-BRAHMAJ\7A. jokis^ — haras, joiis, ariis (heat, fire, flame) of Agni, IV, 182. Som a, 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- mika millet to, 70 ; Soma, king of Brahmanas, 72, 95; pSrtha- oblation to Soma, 82 ; tiger- skin his beauty, 8t, 92 ; ratha- vimo^aniya-oblation to, 102 ; assists Varuwa, 113; (upasad) pap to, 1 18 ; (pa^iabila) pap on south part of veda, 120, 121 ; fee to Brahman, brown ox, 122; prayi^am havis (pap), 125; Soma withheld from Indra, 1 30; Soma juice flows from Indra, 131; Soma bought at new moon after year's initiation, i8r ; is paramahuti/r, 258; the blowing wind (Vayu), 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^pati, IV, introd. xxi ; rules over trees, IV, 76 ; protector of the north, 102 ; connected with Maruts, eka- vimja-stoma,nishkevalya-jastra, vair%a-siman, 102 ; the nectar of immortality, 251, 252 ; with Agniiayana, Soma to be pressed for a year, 320; is the moon, 349; V, 6, 9, 10; pressed at full moon, and in the subsequent half-month enters waters and plants, 10; Soma created out of Pra^lpati with a life of a thousand years, 15; Agni and Soma become eater and food, 16 ; Soma, the moon, is the Ajvamedha, 33, 34; takes .Sri^s royal power and receives (mitra- vindS) oblation (pap), 62-65 ; fetched from heaven by Glyatrt in bird's shape, 122; Pra^ipati, the sacrifice, is king Soma, 205 seq.; one purged by Soma oflers the Sautramani, 217 seq. ; is the drink of the Brlhma^a, 217; is Indra's faithful companion. 226 ; contributes to joy (intoxi- cation), 227; jukra somapTtha, 231; jukra madhumat, 232; taken from Indra by Namuii, and brought away again by the Ajvins and distilled by Saras- vat?, 222, 232; the second of the ten deities *all the gods' receive oblations of drops, 280 ; Soma Vaishnrava, king of the Apsaras, 366 ; Soma is the seed of the vigorous steed, 390 ; king Soma's throne-seat, 461. Soma-netr&i& (devli&), seated above, 111,49. Soma-Rudra, pap to, cooked with milk from white cow with white calf. III, 65; they removed darkness from the sun (SQrya), 66. Soma-sacrifice, interlinked with Agnii^ayana, III, 343; the per- former of it eats food once a year in the other world, IV, 299 ; is (Pra^pati's^ seventeen- fold food, 348; as distinguished from haviryawla, V, 119. soma-samsthi. III, introd. xi, xii. Somajushma Sltyaya^i, disputation on Agnihotraat Ganaka's house, V, 112, seq. somltipavita, III, 129; somatipGta, V, 226. somavamin, III, 129; V, 217, 226. soma-vendor, malted rice bought from him at Sautiimani, V, 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, 16 r; taken by father to his bosom, 206; sons in early life subsist on father, the reverse in later life, V, 157; father re- turning from abroad is received kindly by his sons, 204 ; father and son part in time of peace, 308. Soni, SitHlsaha, king of PiS^ala, per- formed the Ajvamedha, V, 400, sounding-holes, are the vital airs, V, 487. South, connected with Kshatra, &c., Ill, 91 ; kine and goats most Digitized by Google INDEX TO PARTS HI, IV, AND V. 573 plentiful in south region, 404 ; is the trish/ubh, IV, 45 ; is vir^ (wide-ruling), 46, 101 ; the Rudras its lords, loi ; Indra its protector, 10 1 ; connected with paiviadaja-stoma, praiiga-jastra, and br/hat-siman, 10 1 ; con- nected with Valyu, 106 ; region of Fathers, 226 ; V, 485 ; is space and the air, V, 17. South-east, Ukhya Agni (the sun) held up towards. III, 280; sa- cred to Agni, IV, 80 ; the sun is placed there, 133; m that region is the door to the world of the Fathers, V, 424. sowing, of all kinds of herb- seeds on agnikshetra, III, 337. space (aerial expanse) is Pra^lpati the year, and the Saptada^a- stoma, IV, 62. spade, is a thunderbolt, V, 448 ; of udumbara or vikahkata wood, 448. sparrow (kalavinka), springs from Vijvariipa's head, III, 130. speech (voice), lord of, is Pra^a- pati, III, 5 ; based on vital air, 151; is the srui, 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 vli (voice) and akshara (syllable), 203 ; is a spade, 215; is of three kinds, rii, ya^s 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 J^ishi Vijvakarman, 12 ; sus- tained by the pervading vital air (samlna), 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, 2x0; speaks both truth and untruth, 257 ; Agni as Speech (the trayt vidyd), 364 seq.; is the sun, 365; evolved from mind, and from it breath, 376, 377 ; the libations to Mind and Speech, (Sarasvat and Sarasvati) are such to the Full and New moon, V, 28,31, 32, 35 ;— single of viUl airs, 246; mind is manifested as speech, 362 ; what is thought in mind is spoken by speech and beard by ear, 263 ; by mind and speech all is gained, 507. sphilr^aka, tree, not to stand near a grave, V, 427. sphya (sacrificial wooden sword), handed to consecrated king, III, 1x0; gaming-ground prepared therewith, 11 1. spinal column, is continuous, V, 35. spoon, (cf. srui, sruva), taking up of the two offering-spoons (^uhO and upabhrit), V, 56; not to clink together, 57, 60, 61. spring-season, connected with east, ^yatr!, &c., I II, 9 x ; is the earth, 386; consists of months Madhu and MIdhava, 386 ; produced from breath, and from it the Giyatrt, IV, 4 ; in spring forest- . fires occur, V, 45 ; the Brih- iiuuia*s season, 348. sprinkling, — of Sacrificer with re- mains of (prasavaniya) offering- material at Vap-apeya, III, 38; of fire-altar w.tn water, IV, 169, 174; of completed fire-altar with mixture of dadhi, honey and ghee, as Agni*s after-share, 185; of sacrificial horse with water, V, 278, 316. sprit, bricks of fourth layer, IV, 66 seq. ; free creatures ^om death, 67. spn'ti, oblations, V, 133. •Sraumatya, a teacher, his view of the nature of Agni, IV, 363. iSrausha/, different modes and tones in uttering it, V, 57 seq.; its five formulas are the un- exhausted element of the sacri- fice, 170; — 482, 502. /r?, excellence. III, 144, 163, 392; distinction (social eminence), IV, no, 132, 24X; V, 285, 313; goodness (?), 326, 327; pros- perity, V, 18, 59 ; beauty, 3x5, Digitized by Google 574 ^ATAPATHA-BRAHMAiVA. M, goddess of beauty and fortune, springs from Prag4pati, and is despoiled by the gods, V, 6a. Sri%aya, a people, V, 369. srish/i, bricks of fourth layer, IV, 71 seq. ; ? throwing of prastara (sacrificer) into the fire, V, 24 ; creation (?), 458. 5rotriya, is an upholder of the sacred law, III, 106. sru>( (offering-spoon), is speech, III, 192 ; the two serving as Agni's (the golden man's) arms, 373; of udumbara for Vasor dharS, IV, 214. ^rutasena, performs A/vamedha, V, 396. sruva, (dipping-spoon), thrown east- ward or northward, III, 53 ; is breath, 192; two oblations therewith, IV, 204. staff, as sacrificial fee, V, n , 12. stake, sacrificial See Ydpa. stambays^s. 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-man), IV, 288 ; as Apsaras, the Gan- dharva JTandramas' mates, 232 ; are lightsome (bhakuri), 232 ; originate from Pra^pati's hair- pits, 361. steer (r/shabha) is vigour, produced in the form of the satobrihat! metre, IV, 38. step, is the briskness in man, V, 266. sthali, cauldron. III, 270. sthapati (governor), III, in. Cf. Revottara. sticks, striking king with, III, 108. stobha. III, introd. xxiii. stokiya, oblations of drops, a thou- sand to ten deities, V, 279, 280. Stoma, — are laid down as bricks in fourth layer, IV, 59; are the vital airs, 61 ; are food, 218; oblations relating to the Uneven and Even stomas, forming part of the Vasor dhftri, 217, 218; seven, 277, 314; do not fail by excess or deficiency of one stotriya, V, 157 ; increasing by four (verses), 166, 167. stomabhag^, bricks of fifth layer, are tile essence of food, IV, 92 seq. ; are the firmament (naka), 93, 97; the first twenty-one are the three worlds and four regions ; the last eight are 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 fit for eating, IV, 170; put in water-pitcher and through it in NirWti'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 dhishjiya, 243, 360. stool, gold, for Sacrificer, and Adh- varyu, V, 360, 361, stotra. III, introd. xii seq. ; attended by Sacrificer, 4 1 ; is the Sacri- ficer's own self, 41 ; stotras of Abhisheiantya, 69 ; the same as the jastra, IV, 14; connected with the production of food (life), 7a. stotriya-triia, IV, 14. stronghold, threefold. III, 213. sG, 'to animate, speed,' III, a. Subhadrika, dwelling in Kslmpila, V, 3". Subrahmajrya, priest, is made the Udgltri,V, 137. sddadohas, and sidana, III, 301, 305, &c.; is the breath, 302, 354; IV, 5. 5Gdra, — Arya and 5fidra ruled by day and night, IV, 74, 75; 5Gdra woman as the Arya's mistress, V, 326 ; ^dra is untruth, 446. suMy heat, pain, suffering, IV, 171 ; V, 497 n- SuAif second summer month, IV, 29. iSukra, first summer month, IV, 29. ^kra-graha, 1 1 1, 6 ; purorui^ formula of, in; produced from r/k* sama-siman, and from it the saptadaja-stoma, IV, 8. Sfiktavika, a completion of the sacrifice, V, 44. jiilivabhritha, V, 122. Digitized by Google INDEX TO PARTS III, IV, AND V. 575 summer-season, connected with the South, Trishmbh, &c., Ill, 911 ; produced from the mind, and from it the Trishmbh, IV, 6; consists of months SuM and .Sukra, 29 ; is the part between earth and atmosphere, 29 ; is scorched, V, 45 ; the Kshatriya's season, 347. Sun, twenty or twenty-first-fold, III, 265; IV, 163; V, 37, 291, 305 ; there is a man in the sun's disk (mafl^ala), III, 367; its disk is the Brahman, and the Gayatrt, IV, 94 ; is smooth and round, 180; its disk is varie- gated, 196 ; when the sun sets it enters the wind, 333 ; is a baker of the baked, 352 ; is the foundation of Pra^pati and the Sacrificer, and generated out of their own selF, 354, 355 ; the sun— its orb, light, and man — is the triple science, the Ma- had Uktham, Mahivrata, and Fire-altar, 366; the man in it is Death, who is immortal, 366 ; its orb is the gold plate and the 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 to^vering form of the bull, 107; (Aditya) slaughtered as an animal victim by Pra^ipati, and consequently 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 Brihati, 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 Vishnu's head when cut off, 442 ; 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, 453; is the tiiith, 457 ; the Brahman (n.), 460 ; Yama, 460; Makha, 460; is the child (garbha) of the gods, 469 ; the lord of creatures, 469 ; the sustainer of sky and gods, 470; the never-resting guardian, 470; is the father, 472; is a web- weaver, 484 ; the quarters are its comers, 498 ; is the fal- low stallion, 501. Sun and Moon (sOry^iandramasau), are Pra^lpati's eyes, III, 113. Sun^Jbsephsi, legend of. Ill, 95, 109. iSunasirya, seasonal offering. III, 48; iSun^striya, part of Pra^ipati's body, V, 77 ; oblations of, 77 n. sun-motes, III, 79, 80; as Apsaras, the Gandharva Sfirya's mates, IV, 231; they float clinging together, 231. sun-rain. III, 76. sun-rays, are the Vijve Deviifr, V, 196. sunwise motion, III, 359; leads to the gods, 372, 373. Suparna, eagle (or falcon), Savitr^s (garutmat) Suparna, (is Pnig^a- pati), IV, 105 ; a Suparjia of the Trish/ubh metre (is the madhyandina-pavam^na) bear- ing the Sacrificer to bliss, V, 173. Suplan Sir^aya, V, 239. sura, cups of, III, 8 ; mean untruth, Scc.y 8, 9 ; drawn by Nesh/W, 10 ; one of them held by Vaijya or Rl^nya, 29; oblation of, 133 ; offered to Fathers from pitcher with a hundred, or nine, holes, 136; originates irom Indra's hips, V, 215; preparation of surS, 223, 224; it meai^s food, and the Vij, 225; contributes to joy (intoxication), 227, 228 ; is the essence of waters and plants, 233; gladdens the Sacri- ficer, 333; is drank by him and priests, being unpropitious for a Brihmana, 233, 245 ; others make a Rs^anya or Vai/ya drink it, 233; it falls to the share of the Fathers of him who drinks it, 233 ; purifies the Sacrificer whilst itself is purified, 236. surrender (parid^), of one's self, IV, 186, 239, 251, 269; V, 236. Sflrya, as Gandharva, with the sun- motes, as Apsaras, his mates. Digitized by Google 576 iJATAPATHA-BRAHMAA^A, IV, 231 ; is the highest of all the universe, 240; created by the Brahman and placed in the sky, V, 27; evolved from the sky, and from him the Sama- veda, 102 ; Sfirya's daughter purifies the Soma with tail- whisk, 226; she is Faith, 226; Sfirya, the highest light, is hea- ven, 267 ; sacrificed as animal victim, 320 ; expiatory pap, 346, 347; is the eve of creatures, 346 ; SQrya, Vayu, and Heaven and Earth, 347 ; walks singly, 38S ; one of his rays is the rain- winner, 478; is heaven, the highest light, 502 ; (regent of the sky) is the self of the gods, 505. Silryliandramasau, are Pra^ipati's eyes. III, 313. Sflryastut Ukthya, V, 419. Sushena, Par^anya's chieftain (grl- mam) in the upper region, is the second winter month, IV, 108. Sujravas Kaushya, a teacher, IV, 391. SQta, one of the ratninai&, I II, 60 ; is the spiriter (sava), 60-62 ; 1 1 1. suta and ^uta, V, 241 n. Svadha, as such the Fathers wor- ship the divine Purusha, IV, 373 ; the Father's food, V, 96- 98, 234; the autumn is the SvadhI, 423. sv^dhyaya, the study of one's daily lesson of the scriptures, V, xoo seq. SY^I, therewith logs are conse- crated, III, 261 ; is food, IV, 159 ; is distinct (definite), 183 ; is the Vasha/, 277. Svaidiyana, a iSaunaka, and northern Brahmava, defeats Uddllaka Aru»i, V, 50 seq. svar, — cf. bh(ii&. svar^, metre, III, 364; of thirty- four syllables, IV> 385. svara-siman, produced from Trish- /ubh, and from it the Antar- yama-graha, IV, 6, 7 ; how chanted, ib. svara-siman days, performed either as Agnish^onias or as Ukthyas, V, 147. Svarbh^nu, an Asura, smites the sun with darkness, III, 65, 406. Svar^t Nagnaj-ita, or Nagna^t, the Gindhira, a r^ganyafaandhu, IV, 21. svayam-ltrmna brick, represents the three worlds. III, 155 ; the first belongs to Prs^pati, 187, 37S ; second to Indi^gnt and Vijva- karman, t88 ; third to Para- mesh/i^in, 188 ; — laying down of first, as earth, fo€>d, and vital a»r, 377; the lower vital air, 399 ; IV, 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, 1 14, 116, 140 seq.; obla- tions thereon, 182 ; is an utta- ravedi, 182; svayamitr/inras as substitutes for fire-altar, 271. ^vetaketu Anuieya, has sacrifice performed for him by Vaijvl- vasavya, IV, 333; his view re- garding the fore-offerings, V, 40; regarding the nature of honey, 90; disputation on Agni- hotra at Ganaka's house, 112 seq. ; questioned by his father regarding the fording-footholds of the year, 147. .Svikna. See Prattdarja, J^ishabha. Svish^akrit, performed between two oblations. III, 40; the same for kimyesh/is, IV, 248 ; is fer- vour (tapas), V, 41 ; the Rshatra, 253; three oblations of blood at Ajvamedha, 337, 338; is Rudra, 338. swan maidens, V, 70. sweat-pores, as many as there are hair-pits and rain-drops, V, 169. ^yaita-slman. III, introd. xvi ; sung by some over completed altar, IV, 180. jyama, III, 14. jyimaka, millet, III, 70. iSyiparna, a people, IV, 344 n. ; iSylparna Sslyakayana, III, 17 1 ; IV, 274, 344. /yena, falcon or eagle, one of the G^yatr! metre (is the bahishpa- vamina) bearing the Sacrificer to blissy V, 173; the talon- Digitized by Google INDEX TO PARTS III, IV, AND V. 577 slaying jyena, the king of birds, originates from Indra's heart, 915; with two feathers of jyena the sacrifice is purified (swept up and down) at Sautrlmant, 230. tail, — ^twenty-one- fold, I V, aa 2 ; con- traction and expansion of bird's tail, 301 seq. ; — tail whisk as purifier, V, aao, 235. TiffJya, III, 153. tanu, (five bodily parts), III, 15a. Tapa, the first dewy season, IV, ia6 ; is the sun, ia6. tapas, (austerities) to be practised : of him who does so every part shares in the world of heaven, IV, 36a; there is no perpetuity in it, 418. tapaj>(ita, (the fire-altar used at the sacrificial session of that name), 1^9 3 1 7 I substitute for a session of a thousand years, V, 171 seq. ; amounts to a Br/hatt, 17 a. Tapasya, the second dewy season, IV, 136, TSrkshya, the commander-in-chief of the sacrifice (or north), is the first autumn month, IV, 107 ; Tarkshya Vaipa/yata, king of birds, V, 369. tirpya. III, 85. teacher, of brahma^rin, whether to carry on sexual intercourse, or not, V, 90. testicles, V, 50a 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, 36a. thread, — with it fried rice-grain is bought at Sautrftmajrf, V, 319. threefold, the, belongs to gods, III, ai. throne-seat, of udumbara, for con- secration at Vl^peya, III, 35 ; of khadira at Abhisheianlya, 105 ; rising from, ia8 ; thereon Ukhya Agni placed and carried. 9<7 seq. ; represents the earth, 367 ; of udumbara wood, 367 ; V, 349; represents imperial dignity, 349 ; royal dignity, 349; the womb and navel of the Kshatra, 350 ; throne-seat, of Pravargya, the samx^, 461 ; of udumbara, shoulder-high, 461 ; wound with grass-cords, 461. thunderbolt, is fifteenfold, HI, 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 Rl^asQya, III, 81 ; is Soma's beauty, 81, 93; produced in the shape of the virl^ metre, IV, 38 ; is vigour, 38 ; springs from entrail of dead body, if not cleaned out before being burnt, V, 303 ; ^rings from Indra's entrails, 215. tilvaka, tree, not to stand near a grave, V, 437. tongue, distinguishes the essence (taste, flavour) of food, V, 363. tooth, — how teeth grow and decay, V, 5«, 54. top, — of grass-stalks is sacred to the gods, IV, 185. tortoise (kOrma), 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 Vai/^ vinara, Aditya, creeps over the three worlds in the shape of a tortoise, 393 ; the lord of the waters and the bull of bricks, 393 ; — how laid down on the altar, IV, 3. traidh&tavi, offering at Sautrimanf, III, 139 ; at Purushamedha, V, 41a. trayastrimja (-stoma), connected with pabkti, raivata, &c.^ Ill, [44] pp Digitized by Google 578 ^ATAPATHA-BRAHMAJ^A. 91 ; truiava and trayastrimja, produced from the ^rayaiia and from them the jikvara and raivata-s^mans, IV, 11, la ; is a foundation, the year, 65 ; connected with iSibhus and VLfve DeYsJ}, frees living beings (bhQta) from death, 70 ; is connected with Brihaspati, the Vi^ve DevSifr, the upper region, &c,, 103 ; last of the uneven stomas, ai7; trayastrimja day, 4ao. trayt vidyl, III, 1 39 ; (the brahman) first created, 145, 193 ; is all the metres, 193; consists of hymns, tunes, and prayers, 196 ; dug out by the gods from the mind- ocean, 415; (stoma, ya^s, ni, siman, brihat, rathantara) is food; mentioned in final benediction of the Vasor dhlr^ consecration, IV, aao ; is the truth, 358; the (Soma)-sacri- fice, a6i ; contains all existing things, 35a ; Pra^pati's body contains (or consists of) it, 35a; 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 SQrya, and from it the luminous essences bh(L&, bhuvaifr, svar, loa, 103 ; the Brahman priest to use the trayi vidyl, 104 ; is the unex- hausted element of the sacri- fice, 170. trayodaja>stoma, gained by Vasus, III, 40. trayovimja-stoma, the array, the year, IV, 63. trees, all except udumbara side with the Asuras against the gods. III, 356 ; ruled over by Soina,IV,76. treti, die. III, 107. trikakubh (metre), is the udina, IV, 88. tri»ava-stoma, connected with Pank- ti, j&kvara, &c., Ill, 91; with trayastrimja produced from the agraya;ia-graha, and from them the jlkvara and raivata-simans, IV, II, la; is strength, the year, 64 ; connected with Aditi and PCIshan, 69 ; connected with upper region, Brihaspati, Vijve De^^, &c., loa, 103 ; is the two sides (flanks), V, 1 64 ; tri^iava day, 420. triplfla, III, 85. triple science. See trayt vidyL trishamyukta, offerings, III, 541 5^- 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, 3 1 1, 312; connected with kshatra, &c., Ill, 91 ; is the body, self, 167, 218, 253; produced from the summer, and from it the svara-slln)an,IV,6 ; year-and-a- half-old calves produced in the form of it, 39 ; is the south, 45 ; the air of trish/ubh 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^- pati), 327-379; an eagle of the trish/ubh metre (midday Pava- mina) bearing the Sacrificer to bliss, V, 173 ; thereby the Ru- dras consecrate king, 313. trivrit-stoma, gained by Mitra, III, 40; connected with brahman, &c.,9i ; produced from up^ju- 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) the priesthood delivered from death, 67 ; is the head, 78; connected with Agni, the Vasus, the east, ^a- jastra, rathantara-siman, 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/ri, assists Varuna, III, 113; rules over living forms, 113, 115 ; (samsrip) ten-kapila cake to, 115; prayi^^^ havis (ten- Digitized by Google INDEX TO PARTS III, IV, AND V. 579 kaplla cake), 135 ; his son Vij- varQpa, 130; V, 213; ram slaughtered for him, III, 163; fashioned first the sheep, 411 ; takes iSri's forms and receives (mitravindl) oblation (ten - kapila cake), V, 63-65 ; prac- tises mystic rites on Indra and excludes him from the Soma* draught, 313 seq. ; 348 ; Tvash- triy the seminal, is multiform, 393 ; fashioner of the couples of animals, 393. twenty-five, IV, 75. twenty-five-fold, is seed, III, 353 ; is the body, IV, 168, 333. twenty-four-fold, is man, III, 167; the wing (paksha), IV, 333 ; Pra^pati, the year, V, 141. twenty-nine, IV, 75. twenty-one, IV, 75, 191 ; V, 150. twenty-one-fold (or twenty-first), is man. III, 173 ; (stoma) the sun, 137,265; IV, 163; V, 37, 150 (cf. note), 305 note, 333, 335; theUil, IV, 233; 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. udina, becomes the vyina, IV, x6 ; (breath of the nose) fills man, V, 31. ud^abhr/t (holders of the upward air), are the ear-sustainers, IV, 15. udavaslniyeshH, III, 115, 139* IV, 369. udayaniya (Atiritra), IV, 354. Uddilaka Aru»i, son of ( Aruna) Gau- tama, a Kurupa^iala Bi^hmana, [IV, 333 n., 393 n.;] V, 50 seq.; in disputation with .SauieyaPra- >(inayogya, 79 seq. ; teacher of Proti Kausurubindi, 153. Uddilavat, a Gandharva, V, 30. udder, in one third of cow. III, 337, uddhira, share, — purastid — , upar- ish/Mt, IV, 163. Udgitri 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 Pn^lpati, the altar, IV, 383 ; is the rainy season, V, 45; initiated for Sattra (as being the thunder- cloud and rain), 135; holding on to him from behind, 173 ; not to chant the Udgttha of bahishpavamina at Ajvamedha, 305; isthefHendofthegods,388; the Udgatris do, as it were, the PatnVs work at the sacrifice, 504. udgltha, — of bahishpavamlna at Aj- vamedha performed by the horse, V, 305. adumbara (ficus glomerata), means substance, food, III, 35, 36, &c.; strength^ life-sap, 373 ; used for throne seat at VS^peya, 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, 356; sides with the gods, whilst all other trees do so with the Asuras, 356 ; con- tains the vital sap of all other trees, 256, (367), 394 ; produces fruit (thrice a year) equal to that of all other trees, 357 ; is always moist, 357 ; iidumbara jar used for sowing seed on Agnikshetra, 337 ; etymology, 395 ; samidhs of, IV, 189, 191 ; samidh with forking branches, 303 ; offering-ladle of, for vasor dhira, 314 ; originates from In- dra's flesh (and force), V, 315 ; means strength, force, 330, 448. u^iti, formulas and oblations, III, 40. Ugra, form and name of Agni, III, 159; is Viyu, 160. Ugrasena, performs Ajvamedha, V, 39«. ukha, fire-pan, — materials collected for. III, 180; belongs to Pr^- pati, 180 ; eight parts of, 180 ; thereinto the Sacrificer pours his own self, 180 ; represents the three worlds, 310, 333 seq.; 313; fashioning of, 333 seq.; is a cow, 337 ; is Agni's self (body), 339; is the Sacrificer*s own self, 351 ; baking of pan, 353 seq. ; instructions in case P p 2 Digitized by Google 58o ^atapatha-brAhma-ya, of its breaking, 363 ; ditto in case of fire therein going out, 263; etymology (ut-khan), 370; 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 ; Pra^pati and Sacrificer are poured therein as seed into the womb, 341 ; therein, as the three worlds, Pr^gipati pours his own self, 354. Ukhya Agni, III, 263, 365; is held up towards east, 373, (375) ; towards south-west and north- east, 380 ; carried about for a year, 369; placed on chariot and driven about, 390 seq. ; poured on GIrhapatya, 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, 373 ; one must not officiate at such a sacri- fice, 373 ; relaxations of rule, 3739 374 ; only one who has carried Agni for a year attains immortal life, 334; placed on fire-altar with < vasha/,' aos, 341. ukAhishiMaxn, V, 489 n., 500. uktha, III, introd. xiv-xvi ; (» ma- had uktham), the food of Agni, IV, 34a ; the uktha is Agni, Aditya, Pra»a, the Purusha, 399; ( = jastra), V, 357. uktha-stotra, 1 1 1, introd.xiv seq., 137. ukthya-graha, III, 11. Ukthya sacrifice. III, introd. xiv- xvi ; victims of, 1 3 ; two hundred and forty, or two hundred and thirty-four in a year's session, V, 147. uiOkhala, etymology. III, 395. unbelief and belief, as two women with a man, (wrath) between them, V, 1 1 1- 1 13. uneven, belongs to the Fathers, V,433. universe, in the beginning was nei- ther existent, nor non-existent, JV, 374; is Mind alone, 375; is only Death, hunger, which creates Mind, 403 ; universe originally was nothing but a sea of water, V, 1 3 ; in the beginning was the Brahman, 37. Unnetn, priest, initiated last for sattra by non-initiated Snitaka or Brahmaiirin, V, 1 37. unstringing (formulas). See ava- tina. untruth, — remaining with Asuras, and truth with the gods, IV, 357 ; he who speaks untruth, though first flourishing, comes to nought in the end, 357; women, the j^dra, the dog and the blackbird (crow) are un- truth, V, 446. upabhr/t. See spoon. upahita, III, 151. uplmju-graha, III, 6 ; b the mouth of the sacrifice, 53 ; produced from giyatra-siman, I V, 4 ; from it the trivrrt, 5. upanayana, initiation of Brahmani- cal student, V, 86 seq. upanishad (mystic import), the essence of the Ys^us, IV, 339 ; regarding the nature of Agni, 363 seq.; V, 155. uparish/id bhagai^, IV, 185; cf. uddhira. Upasad, 111,116,118,355; IV, 187; with three kindling-verses, and without prayl^as and anuy^^ IV, 359; the two performances are two strongholds between which the fire-altar is built, 316 ; are the fervour in the sacrifice, 3 1 7 ; are day and night, and Pra- vargya the sun, 317; three, six, twelve, or twenty-four Upasad* days,orayear,3i7,3i8;on£ata- rudriya-day , day of preparation, and sutya-day, 320 ; like after- offerings of a backward direc- tion, V, 43 ; twelve Upasad-days at Ajvamedha, 371; ditto at Purushamedha, 403; is com- bined with Pravargya, 493. upajaya, supernumerary, V, 320 n. upasthana, of fire on fire-altar, IV, 369; with seven-versed Aindra- hymn, 274, 275. upayi^, by-offering, eleven. III, 163. upayamani, (supporting) tray, V, Digitized by Google INDEX TO PARTS 111, IV, AND V. 581 458 ; is the air, the Pravargya pot placed thereon, 477, 481, 488. upper (or great) region,— is the sun, IV, 27 ; the pahkti, 45 ; sover- eign mistress (adhipatni), 46, 102 ; theVi/ve Devii6its lords, 102 ; connected with Brrhas- pati, the triiiava, and trayas- tnmsB, stomas, the j^kvara, and raivata s^mans, ids, 103 ; a boon-bestower, is Pracanya, 1 07 ; is the Sacrificer's region, 485. Cr^ second autumn month, IV, 49. Urvajf, an Apsaras,— is the upper region, or the oblation, IV, 108 ; Urva/t, and PurdraTas,V, 68 seq. Ushas, wife of Bhfitlnim patii& (Pra- ^pati, the year), 1 11^ 158. ushiiih, — in the form of it three-and- a-half-year old kine produced, IV, 39 ; is the eye (of Pr^- pati), 327-328. ushfftsha, turban. III, 86. usurer (money-lender), V, 368. utkara, heap of rubbish, is the seat of what is redundant (super- fluous), IV, 137 utsidana, — of Pravargya, IV, 187; V, 493 seq. utsarga, formulas of removal (of dis- tress), III, 408. uttaramandrl (tune or lute), V, 356. uttara-ndrlyana (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, 498. vi^a (food, race, strength), III, 204. V$^,— Savitri, with JWbhus, Vibhus, and V^^ receives offering of gharma, V, 480. V^peya, III, introd. xi, xxiii seq.; by offering it one ascends to upper region, 2, 3 ; to the light, 33 ; becomes immortal, 33; wins Pra^pati, 3; it be- longs to Br^hmana and Rd^nya, 3* ; bv offering it one becomes samr^f , 4 ; it is superior to Rs^^Qya, 4 ; IV, 225 ; number seventeen pre^'ails thereat, III, 8; etymology, 13 seq.; is a supernumerary (special) rite, 246. vl^peya-graha, belongs to Indra, III, 6; five such, 8. vd^peya-siman. III, introd. xxiii, II, 12. vi^prasavtya, (seven) oblations as Vi(gapeya, III, 37; with re- mains thereof Sacrificer sprin- kled at Vl^peya, 38; (fourteen) oblations (of all-herb-seed) at Agniiayana, IV, 223 seq. ; are all food, 224. Vdjfajravasa. See Kujri VS^a- jravasa. ▼aghat. III, 218, 223. vidn, horse, carries the Gandharvas, IV, 401. vligmhn stoan, III, 23. vai, meaning of, III, i98r Vainya. See Pr/thin. Vaipajyata. See Tirkshya. vaira^-siman. III,- introd. xx, xxii, xxiii; connected with Anush/ubh, ekavimja- stoma, autumn, 91 ; produced from ekavimja-stoma, IV, xo ; connected with Soma, Maruts, north, &o., 102. vairdpa<^sdman, 1(1, introd. xx. xxii; connected with vlr, ^agati, &c., 91 ; (?) B nksamfii-sRman, IV, 8, 9 ; is an ai^/a-slman, 10 ; connected with Varuna, the Adityas, the west, &c., 102. vaijikha, month, new moon of, coin- cides with the nakshatra Rohini , V,2. Vaishwava. See Soma Vaislmava. Vairravajra. See Kubera Vaijravaira. Vaijvadeva. seasonal offering, 111,47; part ot Pra,;ipati's body, V, 74; eolations, 74 n. ; at Ajvamedha (to Ka, Pn^pati, Aditi, Saras- vatl, Pflshan, Tvash/r/, Vishmi), 289 seq. ; 292 seq. vaijvadeva-jastra, connected with Brfhaspati, the Vijve Dev^b, the upper region, &c,, IV, 103 ; on second day of Ajvamedha, V, 381. valfvadevt (Imikshi), III, 108;— bricks, IV, 23, 30 seq. ; repre- sent creatures, 31. vaijvakarmana, formulas and ob- lations (corresponding to the Digitized by Google 58- ^ATAPATHA-BRAHMAiVA. Savitra ones), IV, 266 ; Agni Valryakarmajia, 268 ; are the second half of the year, 347. Vaijvinara, twelve-kapala cake to, m> 57 ; Vaijvlnara is the year, 57, 1 70 ; prayu,^^ havis (tv\ elve- kaplla cake), 125; pa/upuro- ^a, 170; twelve-kaplla cake at dlksha of Agniiayana, 247 ; Vaijyinara is all the fires, 248 ; is Agni, 248; is the Kshatra, 248 ; the Girhapatya is Agni Vaijvdnara, 300 ; the year, IV, 33) 207 ; twelve-kapala cake which makes Agni Vaijirlnara a deity after being set up on fire- altar, 207 ; etymology, 308 ; is the Kshatra, 210; is the sun, 212; views regarding his nature, 393 seq. ; is the Punisha, 398 ; expiatory cake, V, 346 ; VaijvS- nara is this earth, 346. Vaijvivasavya, officiates to ifveta- ketu Aru;ieya, and is examined by his patron's father (Uddilaka Aruifi), IV, 333. Vaijya, takes part in chariot race, III, 29; holds honey-cup and cup of sur^, 29 ; sprinkles king from ajvattha vessel, 84 ; hired by some to drink the surE- liquor, V, 233; son of Vaijya woman not anointed, 326. Vaivasvata. See Manu, Yama. Vaiy^hrapadya. See BuJila, and Indradyumna. Va^, victim to. III, 15 ; (Sarasvati) the leader, 39, 80 ; (Brihaspati) Vit, pap of wild rice to, 70 ; the triple Veda the thousand- fold progeny of Vai, 140; out of her Pn^pati produced the waters, 145, 192; union with mind (manas), 149; bears the eight Vasus, eleven Rudras, twelve Adityas, and the Vijve DevU, 149; Vai, the voice, speaks to a span's distance, 200; is part^ of speech, 203; is a mahish! (consecrated queen), 239 ;— cf. Sarasvatf Vl>. vikovakyam, dialogue, to be studied, V,98. vilakhilyi, bricks of the third layer are the vital airs, 54 seq. ; etymology, 55; by means of them the gods ranged over these worlds upwards and downwards, 56. VImadevya, son of V^madeva. See Br/haduktha. vlmadevya-siman. III, introd. xvi, 12, 274; how chanted, IV, 7; sung over completed altar, is the breath (vital air) and Vayu, 179; 's Pra^pati, V, 333. Vamakakshlva/ia, III, 314 ; instruct- ed by sindilysLf IV, 345. vapa, — ol five cuttings (portions), V, 125 ; vap^ oflfering on second day of Ajvamedha, 392 seq.; victims with and without vapa, 420. var, etymology, III, 146. vanuia wood, peg of, V, 436 ; enclos- ing-sticks, 439; sruva-spoon, 439. viravantiya-saman, III, introd. xiv- xxi ; used for Agnishfoma-slman on first day of Arvamedha, V, 376. Virkali, V, 169. virshihara, saman, V, 501. vdrtraghna, are the l^^abh^gas, V, 350. Varu«a, by ten syllables gains Viraj-, III, 40 ; his noose, 47, 57, a8o; Vanwa is Agni, 51 ; (? Brihas- pati, 68); barley pap to, 57, 60; to Vanijia belongs the black, hence black cloth the fee for oblation to Varu/ia, 58 ; knot sacred to Varu»a, 58 ; is the spiriter (sava) of gods, 60 ; the horse his sacrificial animal, 60 ; to Vanuia 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 Abhisheianiya), 87; Varu^za Dharmapati, barley pap to, 7 1 ; Vanma consecrated king, 98, 103 ; upholder of the sacred law, 106; Varujia Sa- tyau^as, 109; on being conse- crated Varuira's lustre (bhargas) departs from him, 113 ; assists himself, 113; sainsrrp-oblation (barley pap) to, 116; seizes creatures, 116; pray^gijn havis Digitized by Google INDEX TO PARTS HI, IV, AND V. 583 (pap) to, 125; barley pap at Sautrlmaffi, 1 36, 1 37 ; Varuwa is the injurer, 137 ; horse slaugh- tered for him, 163 ; to him belongs the sling, 279, 280 ; the sheep sacred to him, 411; M itra and Vanin a, out-breathing and down-breathing, connected with ekavimja-stoma, IV, 68; rules over one-hoofed animals, 75 ; protector of the west, loi ; connected with the Adityas, saptadaia-stoma, marutvatiya- /astra, vatrQpa-siman, loi, 102; runmatt (lightsome) oblation to, 238 ; is Agni (when completed and anointed), 238; is the kshatra, 239; Vanina and horse, V, introd xix seq.; part of Pra- ^pati's body affected by Va- nuia, 36 ; takes SrVs sovereign power and receives (mitra- vinda) oblation (ten-kapila cake), 62, 65 ; sends out his son Bhr/gu to improve his knowledge, 108 seq.; through (a cake to) Vani«a one delivers one's self from Vanwa's power and noose, 221 ; Varuira's cakes of ten kapilas, for Varu»a is Vir%, the lord of food, 222 ; connected with winter, 247 ; upholder of the sacred law, 25 1 ; is the king of the gods, 251 ; receives oblation in Sautii- man! (for assisting in healing Indra), 252 ; swearing by the inviolable waters a sin against Vani^a, 265 ; Varuffa'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 ; Varuiva seizes upon the drowned, 346 ; barley sacred to him, 346 ; Vanuia Aditya, king of the Gandharvas, 365 ; (the regent of waters, ? and Nakshatras) is the self of the gods, 505, 506. Varu;fa-praghdsli&, seasonal offering, J 1 1, 47; part of Pra^pati*s body, V, 75 ; oblations of, 75 n. varuxra-sava, III, introd. xxv,76, 103. varuni. See BhWgu. vanmic nature, of cow, III, 51. varu»ya. III, 57. va/a, hymn, IV, 112, 223. vira (? desirable or submissive). III, 77. vasattvart water, — at Ajvamedha of four kinds, from the four quarters, 275. Vasha/, uttered with ten oblations of the Darjapdnramisa, V, 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. Vasish/i&a, the RJshi, is breath, IV, 5 ; his (knowledge of the) Vir^ coveted by Indra, V, 212 ; formerly only one of his family could become Brahman priest, 212. Vasor dhlrll, shower of wealth, IV, S13 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 Vii(, 149; placed on earth with Agni, 150 ; iwith Mitra) mix the clay, 231 ; ashioned this earth-world by means of GEyatri, 233; Rudras and Vasus sing praises of (brick in) second layer, IV, 25 ; how produced, 33; Vasus and Rudras, connected with the four-footed and the iaturviinja-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 Vlrve Dev^ build on different quarters of altar £. S. W. N. U., 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 Vishmi, the sacrifice, corresponding to Digitized by Google 584 STATAPATHA-BRAHMAJVA. the morning - pressing, 443 ; Indra, with Vasus, Rudras, and Adityas, receives offering at Pravargya, 479, 480. ▼ata. See wind. v^tsapra, hymn and rite, III, a6i, 383 ; an unyoking-place, 286. vatsara, (fifth year of cycle), IV, ai. Vitsya, a teacher, IV, aya, 345 n. vausha/, etymology, IV, 341, 346 ; — forms part of the unexhausted element of the sacrifice (and trayf vidyl), V, 170. vavitl, addressed by Udgsltr/, V, 387. vayasyd, bricks in second layer, IV, 34. VSyu, how created, III, 148 ; his union with the air, 148; and the regions, 188 ; with him the Rudras in the air, 150; is the released Pr^apati, 15a ; Viyu Niyutvat, 173 ; the out-breath- ing) 173 ; one half of Pr^gipati, 175 ; regent of the air, 304, (a 10, a86); Agni, Viyu, and Aditya, are all the light, a 10; goes along by the breath of the gods, aai; is the vital air that went out of Pra^pati, 31a ; 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 pr^na- bhn'ts, 3 3 ; 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 Pn^pati (of the air), Agni, the Sacrificer, 57, 58 ; takes the part of Pr^gapati between head and waist, 60 ; becomes the deities and the forms of the year, 60; is the trivrjt-stoma, and the swiftest, 61 ; the support of all beings, 66 ; en- closes all beings, 66 ; rules over wild animals, 75 ; Agni, Viyuj and Aditya move hitherwards and thitherwards, 90; the all- worker (vijvakarman), in the south, 106; blows sideways in the air, 1 30 ; 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 trishnibh nature, 14a ; Agni, Vayu, and Aditya are the hearts of the gods, 1 6a; is the self (body) of all the gods, 179 ; is the body (itman)of Agni-Pra^- pati, the altar and universe, 179; Agni, Vayu, and Aditya are the Pravargya (vessels), 187 ; Viyu is the man (nara) of the air as (part of) the All (vlnra), ao8 ; is the breath, ao8 ; Agni considered as Vayu, 365 ; VSyu, the one wind, when entering man is divided into ten parts, V, 3 ; Pra^pati becomes vital air, and Vayu, 15 ; created by the Brahman and placed in the air, 37 ; Viyu one of the &ix doors to the Brahman, 66, 67 ; offering for expiation to Viyu 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 Ya^r- veda, 102 ; Viyu^ form taken by sun, whence wind is invisible, 130; Agni, V^yu, and Aditya are light, might, glory (fame), 173; the swiftest of gods, 378; the fifth of the ten deities ('all the gods ') receiving oblation of drops, 381; is a singer of praises, 31a ; Vdyu cooks the food, 316 ; sacrificed as animal victim, 319 ; expiatory milk oblation, 345, 347; Vlyu is the transformer of seed, 345 ; Viyu, Sfirya, and Heaven and Earth, 347 ; is Pfishan, since he supports (push) everything, 474 ; (regent of the air) is the self of the gods, 505. Veda, triple (ya^us, rik^ siman). 111, I 39k 140, '4^ 1 ^^^ thousand- fold progeny of V^, 140; the three Vedas (cf. trayl vidyi), consist of 10,800 eighties of syllables, IV, 353; study of the Veda, V, 95 seq. ; bene- ficial effects thereof, 99 seq.; Digitized by Google INDEX TO PARTS III, IV, AND V. 585 Rikf Ys^s and SSman are light, might and glory (fame), 174. vedi, is this earth, III, 345, 349; IV, 335 ; V, 248 ; is the world of the (? place for) gods, IV, 118; measuring of vedi (for fire- altar), 30 seq. ; (mah^vedi) equal to vedi of sevenfold fire-altar, 306 ; vedi of ninety steps (for the sevenfold fire-altar), 308; is fivefold, 309 ; right edge of vedi a balance in which the Sacrificer is weighed, V, 45 ; is the golden, brilliant-winged Giyatrt who bears the Sacri- ficer to heaven, 56; how to step past it, 57 seq. ; two vedis at Sautr^aji!, 333; is the farthest end of the earth, 390. ve/, 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 few moon, V, 9; the sixth of the ten deities (* all the gods *) re- ceiving oblations of drops, 281 ; Vishnu nibhQyapa, £ipivish/a, 393 ; a dwarfish animal his vic- tim at Ajvamedha, 300 ; enters the world in three places, 388 ; first reaches end of sacrificial session, and attains excellence among gods, 441 ; is the sacri- fice, 442 ; unable to control his ambition, 443 ; with his bow and three arrows, 443 ; his head is cut oflf, and becomes the sun, 442 ; is divided into three parts (the pressings of the Soma- sacrifice), 443. Vishifu-strides, a feature of the havirya^a, V, 130. vish/lrapahkti (metre), is the regions, IV, 88. vish/lvd^a. III, 50, 53. vishri6!lvi%in. III, 133. vishfuti. III, introd. xxii. Vishuvat, central day of Gavim aya- nam, and formerly one of the three * great rites * of the year's sattra, V, (i39)» U4 ; 's in ex- cess of the year, 158, vlrvadeva-netrai6, (devifr), seated in the west. Ill, 49. Vi/v^it Atirltra, with all the pr/sh- ibsLS and giving away of all one's property, a substitute for a year of Soma-pressing (with Agniitayana), IV, 330, 331; V, 430, 491. vijv^gyotis (bricks) are (all the light), Agni, Vlyu, and Aditya, respec- tively, III, 3 10, 339; making of, 339 ; mean ofiispring, pro- geny, 339, 385 ; IV, 139 ; laying down of the first (Agni), HI, 384; is breath, 385; IV,2; Agni, 130 ; that of third layer, Vayu, 47, 130; is offspring, 47; is breath, 47 ; the fifth layer, 99, 139; possessed of generative power, 139; is the sun, 130; is breath, 131; Stirya its lord, 131. Vi/vakarman, the purusha (roan) slaughtered for him, III, 163; Vijvakarman and Indr^gni con- nected with the air and the second svajamltrm/ii, 188, 190; IV, introd. xiv; is Vayu, 6, 106; the /^hi Vuvakarman is speech, 13; he is Pra^pati, 38, 333 ; settles the third layer of altar, 41, 47; is Agni, 189, 190, 304; oblation to, 204; is the lord of all that exists, 204 ; eight oblations to (Agni) Vijvakarman corresponding to the Savitra oblations, 266 ; Vis- vakarman Bhauvana performs Sarvamedha, and promises the earth to Kajyapa, 421. VijvSit, the Apsaras, is the northern quarter, or the vedi, IV, 107. Vijvimitra, rishi (All-friend), is the ear, IV, 10. Vi/vantara Saushadmana, IV, 344 n. VLrvarQpa, the three-headed son of Tvash/ri, slain by Indra, III, 130; V, 213. Vuvivasu,theGandharva, lV,introd. xiv. Vijve DevSA, by twelve syllables gained Gagati, III, 40; psLUkaL- bila oblation (pap) on west part of vedi, 120, 133 ; piebald bullock the Hotrfs fee, 123; animal offiering to them (instead of to Maruts), 126 ; bom from Vli, and placed with the moon in the quarters (regions), 150 ; they and Brthaspati no special class of deities, 150; put the quarters in the world, 335 ; are the seasons, 311; sing praises of (bricks in) second layer, IV, 26 ; produced, 33 ; i^Mus and Vijve Devai& connected with living beings (bhiUta) and trayas- trim/a-stoma, 69 ; are the lords of the upper region, 102, 103 ; connected with Brihaspati, &c., 103 ; Vasus, Rudras, Adityas, Maruts, VLrve Devaifr, build on different sides of altar (E. S. W.N.U.), 118; sit down with the Sacrificer on the higher seat (in the sky), 134; are Indra and Digitized by Google INDEX TO PARTS III, IV, AND V. 587 Agni, and the three are brah- man, kshatra, and vu, 344 ; the most famous of gods, V, 278 ; are all the gods, 393 ; the coun- sellors of king Marutta, 397; offering of barren cows, 402, 411 ; Vijve Dev3i&, except the Ajvins, 441 ; with Brihaspati, receive offering of gharma, 4 80 ; are the vital airs, 488. vital airs. See pra^ia. vital power, vitality (^yus). See life. vrata, rite (of abstinence), III, 185 ; (fast -milk), 262 ; the four rites, and rites of rites, IV, 333 seq. ; 343 ; entering upon at New moon, V, 7 seq. ; vrata (food) brought at havirya^j/a, 119; is the head of the sacrifice, 340. vratadughi, cow, given to Hotr; and Udgitr/s, V, 504. vr/dhanvant, V, 351. Vr/tra, slain by Indra by means of cake-offering, III, 45 ; by Full- moon offering, V, 6; is the moon, 111, 45; slain by gods, 48, 49; r/>, ya^s, and s^man were in him, 138; his retreat shattered by Vislwru, 139; re- pelled by Indra, 179; waters loathing him, 333; verses re- lating to the slaying of Vritra, IV, 275 ; is evil, sin, V, 11. vritra-/ahku (peg), V, 437. vyahriti, mystic utterance, used with offerings to Rudra, IV, 161. vyina, becomes the udana, IV, 16. vylnabhWt (holders of the circulating air) are the mind-sustainers, IV, 15. vyushn'-dviritra. III, introd. xxvi, 139. wain, as the mark of a sacrificial horse, V, 354. walking round altar (in sprinkling), means slighting it, IV, 170; made good by circumambula- tion, 170. warm, is the body of him who is to live, IV, 136. water (ipaifr), different kinds of, for consecration, II I, 73 seq. ; pro- duced out of Vli, 145, 193; from Pra^pati, 157 ; heals what is injured, 330; the waters the udder of the sky, 384 ; the foundation of the universe, 393 ; therefrom the universe was produced, 394 ; 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 (nirr/ti), 334 ; 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 deep- 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, IV, 35; is the vital airs, 35 ; waters (of heaven) are in the highest place, 37 ; sprinkling of fire- altar with water, 169 ; springs forth from rock, 169; is con- tained in rock, in the mountains, 170; waters as Apsaras, the Gandharva Vita's mates, 333; food is produced from them, 332 ; universe originally nothing but a sea of water, V, 13 ; is everything, even in the farthest place, being Paramesh/^in, 15 ; water one of the six doors to the Brahman, 66, 67 ; the wa- ters the foundation of the uni- verse, 305 ; swearing by the inviolable waters, sin against Varuna, 265; waters as the third of the ten deities ((atuj>fratvariiifja -stoma, IV, 69; the lords of creatures, 76. yavat — tlvat, as long as. III, 244. year, is seventeenfold (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 tire-altar and the three worlds, IV, 29 ; is Agni Vaijvlnara, 33 ; is space, 62 ; speeds all beings, 63 ; bums up all beings, 63 ; assails all beings, 63 ; the most vigorous of all things, 63 ; is arrayed (spread) ov6r 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 eighteenfoid, 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), 3 26, 32 7 ; 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 ; — Pra^pati, the sacrifice, is the year, V, i, 38 ; only after gaining the year the gods be- come immortal, 5; the year is the imperishable world, 5 ; created by Pra^pati as a counterpart of himself, 1 4 ; the year (year's sattra) as man, 144, 145, 168 seq. ; is that (one) day after day, 155; amounts to a Br/hatt, 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. ydpa, sacrificial post, eight-cornered, III, 31 ; wrapt up in seventeen clothes, 31 ; with a wheaten head-piece, 31 ; seventeen cubits long, 3 1 ; mounted by Sacrificer and his wife, 32 ; V, 254; re- marks on material, form, and sizeofyOpa,V,i23,i24; twenty- one, 373, 383. Digitized by Google ADDITIONS AND CORRECTIONS. Page 13, paragraphs 7, 8. We have probably to translate — the gods were created on its reaching heaven, — they were created on its entering this earth. P* 45} Participating after him,' cf. XIII, 5, 4, 24. P. 149, note I. The commentary takes ' pr/sh/iyapratish/^ite * in the sense of * established on the pr/shMya,* — inasmuch as, in the first half of the year, he begins each month with the Abhiplava, and ends with the PrrshMya, which is the stronger (balavattara, cf. XII, 2, 2, 16), and therefore 'Htma- pratishMita.* 1*. 1551 note 2. The MS. of the commentary is corrupt — fi6-piirvasyakriyate satariffidavaA sah bhadrSgamam v&^^^asth&ne evadhikshipayati na pre- de^ntara avartata ity arthi^. P. 279, note 1, 1. 3 from below. Read,—* four-eyed' dog. P. 334, note 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, 1. 5. Read,— skin. P. 25, note 1, 1. 4. Read,— on the ret&isiA range. P. 48, par. 5, 1. 4. Read, — ^Nabhas and Nabhasya. P. 55, par. 4, 1. 5. Read, — the seventh. P. 103, par. II. After * sake,' add, — 'The .Jikvara and Raivata s&mans for stability in the air!' for by the .S^vara and Raivata slUnans it is indeed established in the air. P. 108, 1. 8. Read,— PArvaiitti. P. 163, 1. 3. Read, — of seven seasons. P. 168, 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, L I. Instead of, then,— read, thereby. P 312, par. 18, 1. 9. Read, — exceeds this universe. P. 313, 1. 2. Read,- nor does he exceed this universe. P. 325, par. 14. Read, — There are these five fingers (and toes) each consisting of four parts. Note I. Delete, — that bdng the simplest kind of Soma-sacrifice. — Siya^a indeed must mean — all Soma and other sacrifices, down to the Agnihotra ; — ^hardly, all sacrifices concluding with the Agnihotra. P. 33 7 1 note 2. Read, — * moving in front,' or 'previous performance.' P. 3?; 2, par, 23, 1. 2. Read, — thousand Brthatts. P. 389, 1. 9. Perhaps we ought to transLite- that (gold roan), indeed, is the end, the self, of everything here (or, of this universe). Cf. J. Muir, Orig. Sansk. Texts, vol. V, p. 389. Par. 16, L 2. Read, — they ascend to where desires have vanished. P* 393} par. i, 1. 4- Read, — 6'ana itrkar&kshya. Digitized by Google Digitized by Google TRANSLITERATION OF ORIENTAL ALPHABETS. 593 to 1 • • • •** s • • • _s * * * * ^ • • • • • • • • •« 3 • • • 5 0 • • • JB • • • • • • • < 1 n n •5' «^ n. n % t: ^ c J * CO 55 < i • • • -B • • . •!) - - ij«J»^ * H < • • • • • • H 0 2 1 • • - - %JoJ\) 1 • • 1 ^ ^ ^OsS • 9 «^ :3 : : rs W ^f-,^ Q '"** '^ j • • • 1 ^^ c^oj ; ir 3) • • • 1 If »P C- pr I » IV p If r l»'»r 3 0 m II i t 1 • • • • 0^ ^ 5 ► • • • • »J Q > 1 .•• ;* •«! 2 Sv-^W i.^ 1 s 1 •** 3 *«'& «■ ja . rfl jfl '. i « -0 • < 0 fc. ^° ^ 0 » * p . 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