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Satapathabr  ahma  na. 
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THE 


SACRED  BOOKS  OF  THE  EAST 


[26] 


fonbon 
HENRY    FROWDE 


Oxford  University  Press  Warehouse 
Amen  Corner,  E.G. 


THE 


SACRED  BOOKS  OF  THE  EAST 


TRANSLATED 


BY  VARIOUS  ORIENTAL  SCHOLARS 


AND    EDITED    BY 

F.    MAX    MULLER 


VOL.   XXVI 


AT     THE     CLARENDON     PRESS 

1885 

[All  rights  reserved^ 


THE 


^ATAPATHA-BRAHMANA 


ACCORDING -TO     THE    TEXT    OF     THE 


mAdhyandina  school 


TRANSLATED    BY 

y 

JULIUS     EGGELING 


PART     II 


BOOKS    III    AND    IV 


AT     THE     CLARENDON     PRESS 
1885 

\^  All  rights  reserved  ] 


CONTENTS. 


PAGE 


Introduction    ....  .         .         •         •         •        xi 


THIRD  KAiVZ^A. 

A.  Day  (or  Days)  of  Preparation. 

Diksha,  or  Consecration 

Praya«iyesh/i,  or  Opening  Sacrifice      . 
Hirawyavati-ahuti,  or  Offering  with  Gold  ;  and  Homage 
to  Soma-cow  ....••• 

Purchase  of  Soma-plants      ..... 

Procession  and  Entrance  of  King  Soma 
Subrahmawya-litany    .  ..... 

Atithya,  or  Guest-meal  to  King  Soma  . 
Tanunaptra,  or  Covenant  of  Tanunapat 
Avantara-diksha,  or  Intermediary  Consecration     . 
Upasada/^,  or  Homages  (sieges)  .... 

Preparation  of  Soma-altar  with  High-altar    . 
Agni-pra7?ayana,  or  Leading  Forward  of  the  Fire  to  the 
High-altar       .....•• 

Construction  of  Sheds,  and  Preparation  of  Pressing 
place  and  Dhishwya-hearths      .... 

Havirdhana,  or  Cart-shed   .         .         .         • 
Uparava,  or  Sound-holes    .... 

Sadas,  or  Tent  ..... 

Dhishwya-hearths       .         .         .         .         • 

Vaisar^ina-offerings,  and  Leading  Forward  of  Agni  and 

Soma  (to  Agnidhra) 

Animal  Sacrifice  ....-• 

Setting  up  of  Sacrificial  Stake     . 
Slaying  of  Victim       ..... 
Oblations : — 

Fore-offerings  with  Apri-verses      . 
Offering  of  Omentum  (vapa) 
Pai'u-puro^/aja,  or  Cake-offering    . 
Cutting  and  oflfering  of  Flesh-portions  . 


47 

52 
63 
75 
81 

85 
93 

97 
104 
III 

121 

126 
126 

135 
140 

148 

162 
162 

178 

184 
190 
199 
201 


VIU 


CONTENTS. 


Offering  of  gravy  (vasa) 
Offering  to  Vanaspati    . 
After-offerings      .... 

Purificatory  Bath,  &c.   . 
Ekadajint,  or  Set  of  Eleven  Victims 
Vasativari-water  .         .         .         .     '   . 

B.  Day  of  Soma-feast. 

Pratar-anuvaka,   or  Morning-prayer;    and  Preparatory 
Ceremonies     ........ 

Prata^-savana,  or  Morning-pressing  : — 

Preliminary  Pressing  ...... 

Nigrabhya-water  ...... 

Nigrabha-formula  .         .         ,         .         . 


PAGE 

208 
210 

217 

222 


226 

238 
242 


FOURTH  KAiVZ^A. 

IJpamsu-gvaha.      .         .         .         .         .         .248 

Great  Pressing : — 

Antarydma-graha 257 

Aindravayava-graha 265 

Maitravaruwa-graha 265 

A 

Ai'vma-graha         .         .         .         .         .         .272 

5'ukra-  and  Manthi-grahas     .         .         .         ,278 

A 

Agraya«a-grana    .         .         .         .         .  .288 

Ukthya-graha       .         .         .         .         .  .292 

Vaij-vanara-  and  Dhruva-grahas     .         .  .298 

Vipru<f-homa,  or  Oblation  of  Drops    .         .  .     305 

Bahishpavamana-stotra 307 

Ajvina-graha        .         .         .         .         .  -312 

Offering  of  SavanTya-puro^a ja/^  .         .         .  .314 

i?/tu-grahas,  or  Libations  to  the  Seasons  .     318 

Aindragna-graha  .         .         .         .         .  -322 

Vaij-vadeva-graha .         .         .         .         .  -323 

A 

A^a-i'astra        .......  325 

Madhyandina-savana,  or  Midday-pressing     .         .         -331 
6'ukra  and  Manthin;  Agrayawa  and  Ukthya- 

grahas 332 

Marutvatiya-grahas        .....  334 

Mahendra-graha   ......  338 

Dakshiwa-homas         ......  340 


CONTENTS. 


IX 


PAGE 

Tn'tiya-savana,  or  Evening-pressing     ....     350 
Ajvina-graha         .         .         .         .         .         •     35i 

A 

Agrayawa-graha    .         .         ...         .         -BBS 

Savitra-graha        .         .         .         .         .         -357 

Vaijvadeva-graha  .         .         .         .         .     359 

Offering  of  /'aru  (rice-pap)  to  Soma     .         .         .     363 
Patnivata-graha    ......     365 

Agnimaruta-j'astra      ......     369 

Hariyo_§-ana-graha         .         .         .         .         •     37° 

Concluding  Ceremonies       ......     374 

Samish'/aya^us  .         .         .         .  .         -374 

Avabhr/tha,  or  Purificatory  Bath  .         .         •     37^ 

Udayaniya-ish/i .......     386 

Udavasaniya-ish/i,  or  Completing  Oblation  .         .     389 
Offering  of  Barren  Cow      .         .         .         .         '391 

C.  Additional  Forms  of  Soma-sacrifice. 

Sho^/ajin     .........     397 

Dvadaraha  ........     402 

Atigrahyas  .         .         .         .         .         .         .402 

Avakaj'as  .         .         .         ...         .         .         .     409 

Triratra  sahasradakshiwa      .         .         .         .         .         .414 

Dvadajaha  vyufl72a-y^^andas  .         .         .         .         .         .418 

A;;;ju-graha       .         .         .         .         .         .         -423 

Gavam  ayanam  ........     426 

Mahavratiya-graha     ......     429 

Brahma-saman  .......     434 

Diksha,  or  Consecration,  for  Sacrificial  Sessions  .     440 

Sattrotthana,  or  Rising  from  a  Session         .         .     447 

-S'aturhotn- formulas      .         .         .         .         -452 

Brahmodya 452 

Index  to  Parts  I  and  II  (Vols.  XII  and  XXVI)  .         .     457 

Additions  and  Corrections  .......     474 

Plan  of  Sacrificial  Ground  .......     475 


Transliteration    of    Oriental    Alphabets    adopted    for    the 

Translations  of  the  Sacred  Books  of  the  East  .         -477 


INTRODUCTION. 


The  contents  of  the  third  and  fourth  books  of  the  5ata- 
patha-brahmawa  form  an  important  chapter  of  its  dogmatic 
explanation  of  the  sacrificial  ceremonial.  This  portion  of 
the  work  treats  of  the  ordinary  forms  of  the  most  sacred  of 
Vedic  sacrificial  rites,  the  Soma-sacrifice.  The  exposition 
of  the  Soma-ritual  also  includes  an  account  of  the  animal 
offering  which,  though  it  may  be  performed  as  an  inde- 
pendent sacrifice,  more  usually  constitutes  an  integral  part 
of  the  Saumya-adhvara. 

Since  F.Windischmann,  in  his  treatise  '  Ueber  den  Soma- 
cultus  der  Arier'  (1846),  pointed  out  the  remarkable  simi- 
larity of  conceptions  prevalent  among  the  ancient  Indians 
and  Iranians  in  regard  to  the  Soma,  both  from  a  sacrificial 
and  a  mythological  point  of  view,  this  subject  has  re- 
peatedly engaged  the  attention  of  scholars.  In  A.  Kuhn's 
masterly  essay,  '  Die  Herabkunft  des  Feuers  und  des  Got- 
tertranks'  (1859),  the  Soma-myth  was  thoroughly  investi- 
gated, and  its  roots  were  traced  far  back  into  the  Indo- 
European  antiquity.  Within  the  last  few  years  the  entire 
Rig-vedic  conceptions  regarding  Soma  have,  for  the  first 
time,  been  subjected  to  a  searching  examination  in  M.  A. 
Bergaigne's  '  La  Religion  Vedique.'  This  book  forms  an 
important  contribution  to  the  interpretation  of  the  Vedic 
hymns ;  and  though  the  combinations  and  theories  put 
forth  by  the  author  may  not  always  commend  themselves 
to  scholars  generally,  there  can  be  no  doubt  that  his  en- 
quiries exhibit  a  rare  analytic  faculty,  and  have  yielded  a 
mass  of  new  and  valuable  suggestions. 

Among  the  numerous  features  which  the  Vedic  Aryans 
had  in  common  with  their  Iranian  kinsmen,  and  from  which 
it  is  supposed  that  an  intimate  connection  must  have  sub- 


Xll  6'ATAPATHA-BRAHMAiVA. 

sisted  between  these  two  easternmost  branches  of  the  Indo- 
European  stock  for  some  time  after  they  had  become 
separated  from  their  western  brethren,  the  Soma  cult  and 
myth  are  not  the  least  striking.  Both  the  Vedic  soma 
and  the  Zend  haoma — derived  from  the  root  su  (Zend  hu), 
'  to  press,  produce ' — denote  in  the  first  place  a  spirituous 
liquor  extracted  from  a  certain  plant,  described  as  growing 
on  the  mountains ;  the  words  being  then  naturally  applied 
to  the  plant  itself.  But  the  Rig-veda,  not  less  than  the 
Avesta,  distinguishes  between  an  earthly  and  a  celestial 
Soma ;  and  it  is  precisely  the  relation  between  these  two, 
or  the  descent  of  the  heavenly  Soma  to  the  world  of  men, 
which  forms  the  central  element  of  the  Soma-myth.  To 
the  childlike  intellect  of  the  primitive  Aryan  which  knew 
not  how  to  account  for  the  manifold  strange  and  awe-in- 
spiring phenomena  of  nature  otherwise  than  by  peopling 
the  universe  with  a  thousand  divine  agents,  the  potent  juice 
of  the  Soma-plant  which  endow^ed  the  feeble  mortal  with 
godlike  powers,  and  for  a  time  freed  him  from  earthly  cares 
and  troubles,  seemed  a  veritable  god,  not  less  worthy  of 
adoration  than  the  wielder  of  the  thunderbolt,  the  roaring 
wind,  or  the  vivifying  orb  of  day.  The  same  magic  powers 
are,  upon  the  whole,  ascribed  to  Soma  by  the  Indian  and 
Persian  bards :  to  both  of  them  he  is  the  wise  friend  and 
mighty  protector  of  his  votary,  the  inspirer  of  heroic  deeds 
of  arms  as  well  as  of  the  flights  of  fancy  and  song,  the 
bestower  of  health,  long  life,  and  even  immortality.  The 
divine  personality  of  Soma,  it  is  true,  is,  even  for  Vedic 
imagery,  of  an  extremely  vague  and  shadowy  character ; 
but  it  is  difficult  to  see  what  plastic  conception  there  could 
be  of  a  deity  whose  chief  activity  apparently  consists  in 
mingling  his  fiery  male  nature  with  the  teeming  waters  of 
the  sky,  and  the  swelling  sap  of  plants.  The  principal  cause, 
however,  of  the  vagueness  of  Soma's  personality,  and  the 
source  of  considerable  difficulties  in  explaining  many  of  the 
Vedic  conceptions  of  this  deity,  is  his  twofold  nature  as  a 
fiery  liquor,  or  liquid  fire, — that  is  to  say,  his  fluid  and 
his  fiery  or  luminous  nature. 


INTRODUCTION.  XUl 


The  Soma,  with  whom  the  worshipper  is  chiefly  concerned, 
is  the  Soma-plant,  and  the  juice  extracted  from  it  for  the 
holy  service.  This  is  the  earthly  Soma,  or,  so  to  speak, 
the  Avatar  of  the  divine  Soma.  The  latter,  on  the  other 
hand,  is  a  luminous  deity,  a  source  of  light  and  life.  In  the 
Brahmawas,  Soma,  in  this  respect,  has  become  completely 
identified  with  the  Moon,  whose  varying  phases,  and  tem- 
porary obscuration  at  the  time  of  new-moon,  favoured  the 
mystic  notions  of  his  serving  as  food  ^  to  the  Gods  and 
Fathers  (Manes) ;  and  of  his  periodical  descents  to  the 
earth,  with  the  view  of  sexual  union  with  the  waters  and 
plants,  and  his  own  regeneration  ^.  Though  this  identifi- 
cation appears  already  clearly  in  several  passages  of  the 
Rik,  Vedic  scholars  seem  mostly  inclined  to  refer  this  con- 
ception to  a  secondary  stage  of  development^.  According 
to  Professor  Roth,  indeed,  this  identification  would  have  no 
other  mythological  foundation  than  the  coincidence  of 
notions  which  finds  its  expression  in  the  term  indu^  (com- 
monly used  for  Soma,  and  in  the  later  language  for  the 
moon),  viz.  as  '  a  drop  '  and  '  a  spark  (drop  of  light).'  This 
is  not  unlikely,  but  it  does  not  of  course  help  us  to  settle 
the  point  as  to  how  that  term  came  ultimately  to  be  applied 
exclusively  to  the  moon  among  heavenly  luminaries.  To 
the  Vedic  poet  it  is  rather  the  sun  that  appears,  if  not  iden- 
tical, at  any  rate  closely  connected,  with  the  divine  Soma. 
The  fact  was  first  pointed  out  by  Grassmann  ^,  who  pro- 
posed to  identify  Pavamana,  the  '  pure-streamed,  sparkling ' 
Soma,  with  the,  apparently  solar,  deity  Puemuno  of  the 

^  Or,  as  the  vessel  containing  the  divine  Soma,  the  drink  conferring  immortality. 

"  See,  for  instance,  Sut.  Br.  I,  6,  4,  5  seq.  Possibly  also  the  shape  of  the 
'homed  moon '  may  have  facilitated  the  attribution  to  that  luminary  of  a  bull- 
like nature  such  as  is  ascribed  to  Soma ;  though  a  similar  attribution,  it  is 
true,  is  made  in  the  case  of  other  heavenly  objects  whose  outward  aj^pearance 
offers  no  such  points  of  comparison. 

^  M.  A.  Earth,  The  Vedic  Religions,  p.  27,  on  the  other  hand,  is  of  opinion 
that  this  identification  goes  back  to  Indo-European  times. 

*  St.  Petersburg  Diet.  s.  v.  According  to  A.  Kuhn,  the  two  myths  of  the 
descent  of  Fire  and  of  the  divine  Liquor  spring  from  one  and  the  same  con- 
ception, whence  the  spark  of  fire  is  conceived  as  a  drop.    '  Herabkunft,'  p.  161. 

5  Kuhn's  Zeitsch.  f.  Vergl.  Spr.  XVI,  p.  183  seq. 


XIV  5'ATAPATHA-BRAHMAA^A. 

Iguvian  tablets.  M.  Bergaigne  has  also  carefully  collected 
the  passages  of  the  Rik  in  which  Soma  appears  either  com- 
pared or  identified  with  the  sun.  Although  a  mere  com- 
parison of  Indu-Soma  with  the  sun  can  scarcely  be 
considered  sufficient  evidence  on  this  point,  since  such  a 
comparison  might  naturally  enough  suggest  itself  even  to 
one  who  had  the  identity  of  Soma  and  the  moon  in  his 
mind,  there  still  remain  not  a  few  passages  where  no  such 
ambiguity  seems  possible.  Somewhat  peculiar  are  the  re- 
lations between  Soma  and  Surya's  daughter  (probably  the 
Dawn),  alluded  to  several  times  ^  in  the  Rtk.  In  one  passage 
(IX,  I,  6)  she  is  said  to  pass  Surya  through  the  perpetual 
filter  (j-aj-vat  vara);  whilst  in  another  (IX,  113,  8)  'Surya's 
daughter  brought  the  bull  (Soma?),  reared  by  Par^anya  (the 
cloud) ;  the  Gandharvas  seized  him  and  put  him,  as  sap, 
into  the  Soma  (plant?).'  A  combination  of  this  female 
bearer  of  Soma  with  the  eagle  (or  falcon)  who  carried  off 
Soma  (IV,  27,  &c.)  seems  to  have  supplied  the  form  of  the 
myth,  current  in  the  Brahmawas,  according  to  which  Gayatri 
fetched  Soma  from  heaven.  The  hymn  X,  85  2,  on  the  other 
hand,  celebrates  the  marriage  ceremony  of  Soma  and  Surya, 
at  which  the  two  Ai-vins  act  as  bride'smen,  and  Agni  as  the 
leader  of  the  bridal  procession  to  the  bridegroom's  home. 

There  are,  however,  other  passages  in  the  Rig-veda,  in 
which  Soma,  so  far  from  being  identified  with  the  sun,  seems 
to  be  regarded  as  some  sovereign  power  which  originates 
or  controls  that  luminary,  as  well  as  the  other  lights  of 
heaven.  Thus  in  Rig-veda  IX,  61,  16  Soma  is  represented 
as  producing  (^anayan)  the  bright  light  belonging  to  all 
men ;  in  IX,  97,  41  as  producing  the  light  in  the  sun 
(a^anayat  surye  ^yotir  indu//) ;  in  IX,  28,  5 ;  37,  4  as 
causing  the  sun  to  shine  (roZ'ayan) ;  in  IX,  86,  22;  107,  7 
as  making  him  rise  (a-rohayan)  in  the  sky ;  in  IX,  6-^,  6 


^  M.  Bergaigne,  II,  p.  249,  identifies  with  Surya's  daughter  the  girl  (?  Apala) 
who,  going  to  the  water,  found  Soma,  and  took  him  home,  saying, '  I'll  press 
thee  for  Indra  !'     On  this  hymn  see  Prof.  Aufrecht,  Ind.  Stud.  IV,  i  seq. 

*  On  this  hymn  see  A.  Weber,  Ind.  Stud.  V,  1 78  seq. ;  J.  Ehni,  Zeitsch.  der 
D.  M.  G.  XXXIII,  p.  166  seq. 


INTRODUCTION.  XV 


as  harnessing  Svar's  Etaj-a  ;  in  IX,  36,  3  ;  49, 5  as  causing  the 
lights  to  shine  (^oti;;/shi  vi-rokayan;  pratnavad  ro/^ayan 
ruka./i) ;  in  IX,  42,  i  as  producing  the  h'ghts  of  the  sky  (and) 
the  sun  in  the  (heavenly)  waters ;  in  IX,  41,  5  as  filling  the 
two  wide  worlds  (rodasi),  even  as  the  dawn,  as  the  sun,  with 
his  rays.  Nay,  the  poet  of  IX,  86,  29,  '  Thou  art  the 
(heavenly)  ocean  (samudra)  .  .  .  thine  are  the  lights  (^o- 
tiwshi),  O  Pavamana,  thine  the  sun,'  seems  to  conceive 
Soma  as  the  bright  ether,  the  azure  '  sea  of  light '  generally  ; 
and  a  similar  conception  is  perhaps  implied  when,  in  IX, 
107,  20,  the  bard  sings,  '  Thine  I  am,  O  Soma,  both  by 
night  and  by  day,  for  friendship's  sake,  O  tawny  one,  in  the 
bosom  (of  the  sky  ^) :  like  birds  have  we  flown  far  beyond 
the  sun  scorching  with  heat.' 

On  the  other  hand,  it  must  not  be  forgotten  that  similar 
functions  to  those  here  referred  to  are  ascribed  to  other 
deities  besides  Soma,  without  there  being  any  cogent  reason 
for  assuming  an  intentional  rapprochement,  still  less  iden- 
tification of  these  deities  with  Soma ;  and,  in  point  of  fact, 
the  allusions  in  the  hymns  are  too  vague  to  enable  us  to 
determine  the  exact  relations  between  Soma  and  the 
heavenly  light.  Indeed,  it  may  be  questioned  whether 
there  was  any  very  clear  apprehension  of  these  relations ; 
or  whether,  prior  to  the  ultimate  identification  of  Soma 
with  the  moon,  we  have  not  to  deal  with  a  body  of  floating 
ideas  rather  than  with  a  settled  mythological  conception  of 
the  divine  Soma.  During  his  brief  term  of  existence  on 
earth — from  his  mountain  birth  to  his  final  consummation 
as  'the  supreme  offering'  (uttamaw  havis) — the  outward 
form  of  Soma  passes  through  a  succession  of  changes  from 
which  the  poet  would  draw  many  a  feature  wherewith  to 
endow  the  divine  object  of  his  fancy.  He  might  thus  repre- 
sent Soma  now  as  a  shining  tree  springing  from  the  moun- 
tains of  the  sky ;  now  as  a  luminous  drop  or  spark  moving 
through  the  heavens,  and  shedding  light  all  around  ;  or  as 
innumerable  drops  of  light  scattered  over  the  wide  aerial 

'  tJdhani,  lit.  in,  or  on,  the  udder  (whence  Soma  is  milked,  i.e.  the  sky). 


XVI  5ATAPATHA-BRAHMAiVA. 

expanse  ;  now  as  a  glittering  stream,  or  again,  as  a  vast  sea 
of  liquid  light. 

The  references  of  the  Avesta  to  the  divine  Haoma  are 
even  less  definite  and  explicit  than  those  of  the  Vedic 
hymns.  His  connection  with  the  heavenly  light,  though 
not  perhaps  so  close  as  that  of  Mithra  and  other  deities,  is 
unmistakable  enough  ^ ;  but  we  look  in  vain  for  any  clear 
indication  as  to  what  the  exact  relations  are.  It  is  certain, 
however,  that  nowhere  in  the  Avesta  is  there  any  passage 
which  could  warrant  us  to  assume  an  identification  of 
Haoma  with  either  the  Sun  or  the  Moon.  In  Ya^-na  IX, 
81-82,  we  are  told  that  Haoma  was  the  first  to  be  invested 
by  Ahura-Mazda  with  the  zone,  spangled  with  stars,  and 
made  in  heaven,  in  accordance  with  the  good  Mazda-ya^nic 
law ;  and  that  girt  therewith  he  dwells  upon  the  heights  of 
the  mountain  to  uphold  the  sacred  ordinances.  It  is  difficult 
to  see  what  else  the  star-spangled  zone  (the  heavenly 
counterpart  of  the  ordinary  Kusti  of  the  orthodox  Parsi) 
could  here  refer  to,  except  the  milky  way,  or  perhaps  the 
starry  sky  generally ; — unless,  indeed,  as  is  scarcely  likely, 
some  special  constellation  be  implied  ; — but  neither  this  nor 
any  other  passage  enables  us  in  any  way  to  define  the  divine 
personality  of  Haoma. 

Soma's  descent  to  the  earth,  as  pictured  in  the  Vedic 
hymns,  is  attended  with  violent  disturbances  in  the  regions 
of  the  sky,  in  which  Indra  generally  plays  the  principal  part. 
It  is  admitted  on  all  hands  that  we  have  to  look  upon  these 
supernal  struggles  as  mythic  impressions  of  ordinary  atmo- 
spheric phenomena,  especially  those  of  the  Indian  monsoon 
and  rainy  season,  and  the  violent  thunderstorms  by  which 
they  are  usually  accompanied.  According  to  the  needs  and 
anxieties  by  which  he  was  swayed  at  the  moment,  these 
atmospheric  occurrences  presented  themselves  to  the  poet's 
mind  chiefly  in  two  different  hghts.  Either,  the  approaching 
masses  of  clouds  brought  with  them  the  long-desired  rain, 
and  the  prospect  of  abundant  food  for  man  and  beast :  in 
that  case  the  gods  were  doing  battle  for  the  possession  of 

*  Cf.  Spiegel,  Eranische  Alterthumskunde,  II,  p.  1 14. 


INTRODUCTION.  XVU 


the  celestial  waters,  or  the  heavenly  cows,  too  long  confined 
by  malicious  demons  in  their  mountain  strongholds  ;  or, 
after  a  time  of  tempest  and  gloom,  one  longed  to  see  again 
the  bright  sky  and  the  golden  sunlight,  to  cheer  life  and 
ripen  the  crops :  in  which  case  it  was  a  struggle  for  the 
recovery  of  the  heavenly  light. 

The  relation  in  which  Soma  stands  to  Indra  is  mainly 
that  of  the  fiery  beverage,  the  welcome  draughts  of  which 
give  the  warrior  god  the  requisite  strength  and  nerve  for 
battling  with  the  demons  of  drought  and  darkness.  Indra's 
favourite  weapon  is  the  thousand-spiked,  iron  or  golden 
thunderbolt,  the  lightning.  But  inasmuch  as  it  is  Soma 
that  enables  Indra  effectually  to  wield  his  weapon,  the  poet 
might,  by  a  bold,  yet  perfectly  natural,  metaphor,  identify 
the  potent  drink  with  the  terrible  bolt.  This  identification 
is  indeed  met  with  in  several  passages  of  the  Rik  ^,  notably 
in  IX,  47,  3, '  When  his  song  of  praise  is  brought  forth,  then 
Soma,  the  powerful  (indriya)  liquor,  becomes  the  thousand- 
fold-winning thunderbolt ; '  in  IX,  73,  7,  '  Indra's  thunder- 
bolt, the  bountiful  (vibhuvasu)  bull,  the  exhilarating  Soma 
clarifies  itself  in  a  manner  pleasing  to  the  heart ;'  and  in  IX, 
77,  1,  'This  sweet  (Soma)  has  roared  in  the  tub,  Indra's 
thunderbolt,  more  beautiful  than  the  beautiful  one  ^.'  Not 
less  natural  is  the  simile  implied  in  epithets,  properly 
applying  to  Indra, — such  as  'vr/trahan'  (slayer  of  Vn'tra), 
and  'goda'  (cow-giver), — when  applied  to  Soma,  who  helps 
him  to  make  good  those  titles  of  his ;  just  as  one  can 
understand  their  being  occasionally  applied  to  Agni,  the 
sacrificial  fire,  as  the  medium  through  which  the  libations 
reach  Indra.  A  similar  kind  of  poetic  figure  is  involved  in 
passages  representing  Soma  as  exercising  an  influence,  not 
on  Indra  himself,  but  on  the  weapons  wielded  by  him  ^; 

'  Cf.  A.  Bergaigne,  Religion  Vedique,  II,  253.  In  the  Brahmawas  it  is  not 
Soma,  but  the  pressing-stone,  that  is  identified  with  the  Va^ra. 

^  Prof.  Ludwig  proposes  to  read  '  va^rat '  instead  of  '  va<§TO,'  thus  '  more 
beautiful  than  Indra's  beautiful  thunderbolt.'  But  even  if  we  retain  the  received 
reading,  'vapushaA'  might  refer  to  the  (real)  thunderbolt;  though,  of  course, 
it  may  also  be  taken  as  referring  either  to  the  sun,  or  to  Agni,  or  to  some 
other  deity  or  heavenly  object. 

'  Cf.  A.  Bergaigne,  II,  251. 

[26]  b 


Xviii  5'ATAPATHA-BRAHMAiSrA. 


such  as  VIII,  76,  9,  '  O  Indra,  drink  the  pressed  Soma,  .  .  . 
sharpening  the  thunderbolt  with  its  strength;'  or  IX,  96, 
13,  where  Soma  is  called  upon  to  join  Indra,  and  produce 
weapons  for  him  (^anayayudhani) ;  or  VIII,  15^  7,  where 
the  Soma-cup  (dhishawa)  is  said  to  whet  Indra's  power,  his 
daring  and  intelligence,  as  well  as  the  desirable  thunder- 
bolt. 

But,  while  most  scholars  will  probably  be  content  to 
apply  this  kind  of  interpretation  to  cases  of  an  apparent 
identification  of  Soma  and  the  Va^ra  such  as  those  referred 
to,  M.  Bergaigne  is  evidently  in  favour  of  their  identity 
pure  and  simple.  Now,  it  cannot  be  denied  that  the 
authors  of  some  of  those  passages  may  really  have  in- 
tended to  represent  Soma  as  virtually  or  actually  the  same 
as  the  thunderbolt ;  but  even  if  that  were  so,  we  should 
hardly  be  justified  in  assuming  this  identity  to  have  been 
anything  like  a  settled  and  universally  accepted  conception 
in  the  times  of  the  hymns.  There  surely  is  some  danger 
in  treating  a  miscellaneous  collection  like  the  Rig-veda,  as 
if  it  were  a  uniform  and  homogeneous  production,  and  in 
generalizing  from  one  or  two  isolated  passages.  In  this 
respect  I  cannot  help  thinking  that  M.  Bergaigne  has  often 
gone  farther  than  many  scholars  will  be  prepared  to  follow 
him.  Thus  another  of  his  favourite  theories  seems  to  be 
the  ultimate  identity  of  Soma  and  Agni.  But  close  as  the 
relations  of  these  two  deities  undoubtedly  are,  and  even 
admitting  that  they  may  occasionally  have  been  the  object 
of  those  syncretist  tendencies  which  we  see  so  often  at  work 
in  the  mythological  speculations  of  the  i?/shis,  nevertheless 
I  cannot  but  think  that  to  the  generality  of  Vedic  poets 
Agni  and  Soma  were  perfectly  distinct  deities,  as  distinct 
from  each  other  as  the  two  visible  objects  v/hich  represent 
them  on  earth.  Indeed,  M.  Bergaigne  himself  has  to  admit 
(I,  167)  that,  'as  the  fire  and  beverage  were  in  reality  dis- 
tinct on  earth,  this  distinction  was  inevitably  extended 
sometimes  to  their  divine  forms.'  But  if  such  is  the 
case,  and  if  they  are  actually  invoked  together  in  one 
and  the  same  hymn,  should  one  not  think  that  even 
in  those  divine  forms   of  theirs  they  must  at  least  have 


INTRODUCTION.  XIX 


been  regarded  as  two  different  manifestations  of  the  same 
divinity  ? 

Soma  makes  his  descent  to  the  earth  in  showers  of  rain, 
amid  thunder  and  lightning.  Here  a  new  problem  presents 
itself:  in  this  strife  of  elements,  what  is  the  exact  pheno- 
menon in  which  we  are  to  recognise  the  divine  Soma  as 
temporarily  embodied  ?  It  used  to  be  taken  for  granted 
that  the  rain  of  the  thunderstorm  must  be  so  regarded,  being 
as  it  were  the  atmospheric  counterpart  of  the  earthly  Soma 
drops,  expressed  from  the  juicy  stalk  and  flowing  into  the 
vat.  M.  Bergaigne,  however,  has  put  forward  the  theory 
that  it  is  not  the  rain,  but  the  lightning,  that  really  repre- 
sents Soma  ;  and  has  tried  to  show,  with  no  little  ingenuity, 
that  several  passages  of  the  Ri\<.  can  only,  or  at  any  rate 
most  naturally,  be  explained  by  the  light  of  his  theory. 
Now,  according  to  an  old  myth,  frequently  alluded  to  in  the 
hymns.  Soma  was  brought  down  to  the  earth  by  an  eagle 
or  falcon  (xyena).  Thus  we  read  in  I,  93,  6, '  Matarii"van  has 
brought  down  the  one  (Agni)  from  the  sky,  and  the  vSyena 
has  churned  the  other  (Soma)  from  the  (celestial)  rock.' 
A.  Kuhn  saw  in  this  bird  only  another  form  of  Indra  who, 
in  two  passages  (I,  32,  14 ;  X,  99,  8),  is  indeed  directly 
likened  to  a  ^yena.  On  the  other  hand,  this  identification 
is  rendered  doubtful  by  two  other  passages  (I,  80,  2  ;  IV, 
18, 13),  in  which  the  ^yena  is  represented  as  bringing  the 
Soma  to  Indra  himself.  Here,  then,  is  a  veritable  crux. 
M.  Bergaigne  does  not  hesitate  to  cut  the  knot  by  identify- 
ing the  Soma-bearing  bird  with  the  lightning ;  and  the 
lightning  again  being  to  him  no  other  than  Soma,  the  myth 
thus  resolves  itself  into  the  rather  commonplace  fact  that 
Soma  takes  himself  down  to  the  earth.  He  only  needed  to 
go  a  step  further  by  identifying  Soma,  not  only  with  Agni 
and  the  lightning,  but  also  with  Indra  himself,  and  the 
phantasmagory  would  have  been  complete.  Indeed,  one 
of  M.  Bergaigne's  disciples,  M.  KouHkovski,  has  already 
come  very  near  supplying  this  deficiency,  when  he  remarks 
(Revue  de  Linguistique,  XVIII,  p.  3),  that  in  the  hymn  IV, 
26  '  we  have  to  do  with  a  twofold  personage,  composed  of 
the  attributes  of  Indra  and  Soma.' 

b   2 


XX  ^-ATAPATHA-BRAHMAiVA. 


Now,  if  this  myth  were  a  purely  Indian  one,  one  might 
be  content  to  relegate  it  to  the  category  of  Vedic  '  paradoxes ' 
to  the  vindication  of  which  M.  Bergaigne  declares  himself 
ready  to  devote  his  life.  But  as  there  can  be  no  reasonable 
doubt  that  the  myth  goes  back  to  Indo-European  times, 
and  that  its  object  is  simply  to  account  for  the  mysterious 
effect  of  spirituous  liquor  or  the  '  fire-water,'  so  to  speak, 
I  for  one  find  it  impossible  to  accept  M.  Bergaigne's  ex- 
planation of  this  myth,  at  least  so  far  as  the  identification 
of  Soma  and  the  lightning  is  concerned^.  On  the  other 
hand,  his  theory  undoubtedly  receives  a  considerable 
amount  of  support  from  the  fact  that  the  Soma  is  fre- 
quently compared  with  the  vSyena.  But  we  saw  that  the 
same  term  is  applied  to  Indra,  as  it  also  is  to  the  Maruts 
(X,  93,  6),  to  the  Aj-vins  (IV,  74,  9  ;  VIII,  73,  4),  and  to 
Surya  (V,  45,  9) ;  and  there  is  in  my  opinion  no  evidence 
to  show  that  this  comparison  has  any  connection  with  the 
myth  which  makes  the  fiery  liquor  to  be  brought  down  by 
a  vSyena.  Moreover,  wherever  that  comparison  occurs,  it 
undoubtedly  applies  to  the  Pavamana,  or  the  drops  or 
streams  of  Soma  flowing  through  the  filter  into  the  vat ; 
and  I  can  see  no  reason  why  we  should  not  consider  the 
showers  of  rain  as  the  exact  counterpart  of  the  clarifying 
Soma.  But,  of  course,  the  real  divine  Soma  is  not  the 
rain-drop  itself,  any  more  than  he  is  the  drop  of  juice  ex- 
pressed from  the  Soma-plant ;  but  he  is  the  spark  of  celestial 
fire  enclosed  in  the  drop.  It  would  seem,  then,  that,  as 
the  masses  of  cloud  overspread  the  sky.  Soma,  the  heavenly 
light,  is  conceived  as  entering  into  union  with  the  celestial 
cows  or  waters,  released  by  the  thunderbolt  from  their 
mountain  keep,  and  coming  down  with  them  to  the  earth. 


'  For  the  same  reason  I  find  it  impossible  to  accept  M.  Bergaigne's  inter- 
pretation of  the  hymn  IV,  27,  put  forward  at  the  end  of  his  work  (vol.  iii, 
p.  322  seCj.).  According  to  that  interpretation,  Soma,  in  the  first  verse,  declares 
that  he  himself  flew  forth  from  his  prison  as  an  eagle ;  and  then,  in  the  second 
verse — as  it  were  reproving  those  who  might  imagine  the  eagle  to  be  a  different 
being  from  himself — he  adds,  '  It  was  not  he  (the  eagle)  that  bore  me  away 
with  ease,  but  I  triumphed  by  my  own  cleverness  and  bravery ! '  I  am  afraid 
this  critical  specimen  of  the  feathered  tribe  will  not  find  many  admirers  among 


INTRODUCTION.  XXI 


But  while  I  find  it  impossible,  as  regards  the  myth  of 
the  Soma-bearing  bird,  to  identify  with  M.  Bergaigne  the 
winged  bearer  (probably  the  lightning)  with  its  burden,  the 
Soma ;  the  descent  of  the  fiery  god  is  pictured  in  various 
other  ways,  and  it  might  still  be  possible  that  one  or  other 
poet  had  conceived  of  the  bull-like  Soma,  as  the  lightning, 
uniting  with  the  heavenly  cows  in  their  earthward  course,  so 
that  before  reaching  the  earth  the  rain-drops  would  be  im- 
pregnated with  Soma's  essence,  and  would,  in  fact,  be  of  the 
same  nature  as  the  Soma-juice.  I  am  not  prepared,  there- 
fore, entirely  to  reject  the  identification  of  Soma  with  the 
lightning  ;  only  I  do  not  think  that  any  one  of  the  crucial 
passages  adduced  by  M.  Bergaigne  in  favour  of  that  iden- 
tity necessarily  requires  the  interpretation  he  proposes. 
Thus,  in  IX,  41,  3,  'The  sound  of  the  mighty  Pavamana 
(the  clarifying  Soma)  is  heard  like  that  of  the  rain :  the 
lightnings  pass  in  the  sky,'  it  surely  seems  rather  far- 
fetched to  take  the  lightning,  instead  of  the  rain,  to  be  the 
object  with  which  Soma  is  compared,  merely  because  in 
the  same  hymn  Soma  is  also  compared  with  the  sun  and  the 
heavenly  river  Rasa.  The  same  may  be  said  of  IX,  108,  1 1, 
'  That  joy-pouring  (mada-i-yut)  thousand-streamed  bull  they 
have  milked  out  from  the  sky,'  and  several  other  passages. 
The  verse  IX,  87,  8,  divo  na  vidyut  stanayanty  abhrai//, 
somasya  te  pavata  indra  dhara,  '  Thy  stream  of  Soma,  O 
Indra,  clarifies  itself,  as  (does)  the  thundering  lightning  of 
the  sky  by  means  of  the  clouds,'  is   more  favourable  to 


prosaic  Sanskritists.  I  should  prefer,  with  Prof.  Roth,  to  read  'nir  adiyat' 
instead  of '  nir  adiyam,'  unless  it  were  possible  to  read  '  ^yena^avasa '  instead 
of  '  jyeno  ^avasa.'  M.  Koulikovski,  in  the  paper  referred  to,  throws  the  hymns 
IV,  26  and  27  together,  and  takes  them  as  a  sort  of  mytho-critical  controversy 
between  the  god  Soma  and  some  other  person  (perhaps  the  author  himself), 
advocating  two  different  versions  of  the  Soma-myth,  viz.  Soma  contending  that 
it  was  himself  who  brought  the  divine  plant,  while  his  interlocutor  ('who  has 
the  last  word  in  the  hymn ')  maintains  that  it  was  brought  by  a  falcon.  Thus, 
according  to  this  scholar,  the  falcon  was  already  (!)  distinguished  from  Soma  ; 
and  these  two  hymns  '  are,  as  it  were,  an  echo  of  a  religious,  or  rather  mytho- 
logical dispute,  which  had  divided  the  theologians  of  the  Vedic  epoch.' 
Perhaps  Prof.  Oldenberg's  theory  of  Akhyata-hymns,  or  detached  pieces  of 
poetry  connected  by  prose  narratives,  might  have  a  chance  with  these  hymns. 


XXll  5'ATAPATHA-BRAHMAA^A. 

M.  Bergaigne's  view,  as  may  also  be  the  doubtful  passage, 
V,  84,  3,  yat  te  abhrasya  vidyuto  divo  varshanti  vr/sh/aya/^, 
'  When  the  rains  of  the  cloud  rain  thee  (O  earth)  lightnings 
from  the  sky  (?).'  As  regards  VII,  69,  6,  addressed  to  the 
Ajvins,  '  Come,  ye  two  men,  to  our  libations  this  day,  like 
two  thirsty  bulls  to  the  lightning,'  M,  Bergaigne  (I,  168) 
thinks  that  the  identification  of  Soma  with  the  lightning 
can  alone  explain  this  passage  ;  since  it  would  be  impossible 
to  imagine  that  the  two  bulls  could  anticipate  the  falling  of 
rain  from  the  appearance  of  the  lightning.  Though  a  poetic 
figure  like  this  hardly  bears  such  critical  handling,  perhaps 
M,  Bergaigne  will  allow  me  to  ask  whether,  if  the  passage 
had  read,  '  Come  ye  hither  to  our  libations,  like  tw^o  bulls 
to  the  thunder  V  he  would  have  thought  it  so  very  bold  a 
figure  for  a  Vedic  poet  to  use  ? 

The  most  important  of  all  passages,  however,  undoubt- 
edly is  IX,  84,  3  :  a  yo  gobhi/z  srz^yata  oshadhishu  ....  a 
vidyuta  pavate  dharaya  suta/z,  indraw  somo  madayan 
daivya;« ^anam.  M.  Bergaigne  translates  (I,  172)  the  first 
pada  by  '  Lui  qui  est  repandu  avec  les  vaches  (i.  e.  the  rain- 
drops) dans  les  plantes,'  which,  of  course,  fits  either  view 
equally  well ;  the  only  question  being,  whether  Soma  is 
already  united  with  the  rain-drops  when  they  are  poured 
forth  by  the  clouds,  or  whether,  in  the  shape  of  lightning, 
he  is  still  separate  from  them.  The  third  p^da,  M. 
Bergaigne  remarks  (I,  170),  may  be  boldly  (hardiment) 
translated  by  '  II  se  clarifie,  exprime  en  un  torrent  qui  est 
I'eclair.'  This  rendering,  if  correct,  would  doubtless  settle 
the  point ;  but  to  my  mind  it  is  not  only  a  very  doubtful, 
but  a  highly  improbable  explanation.  What  I  believe  to 
be  the  true  interpretation  of  the  passage  had  been  given 
by  Prof.  Ludwig  two  years  before  the  publication  of  M. 
Bergaigne's  volume,  viz. '  Expressed  in  a  stream,  he  clarifies 
himself  by  the  lightning — Soma  who  exhilarates  (or  inebri- 
ates) Indra  and  the  divine  race.'  It  will  be  seen  that  this 
alters    the    case   completely.      The    lightning    would    be 

1  Cp.  IX,  100,  3:  'Send  forth  mind-yoked  thought,  as  the  thunder  sends 
forth  rain.' 


INTRODUCTION.  XXIII 


compared  with  the  filter  of  white  sheep's  wool,  through 
which  the  Soma-juice  percolates  into  the  vat.  The  same 
simile,  in  my  opinion,  is  implied  wherever  the  formula  pa- 
vate  (a)  vr/sh/im, '  he  clarifies  himself  into  rain,'  is  used  (IX, 
49,  I  ;  3  ;  ^5^  3;  24 ;  96,  14  ;  108,  10).  And,  in  truth,  the 
simile  seems  to  me  a  very  striking  one ;  but  we  must  not, 
of  course,  think  of  single  flashes  of  lightning  such  as  we 
are  accustomed  to  in  our  northern  climes  (and  as  are 
doubtless  implied  in  the  Vedic  conception  of  the  Va^ra 
or  thunderbolt),  but  of  that  continuous  and  widespread 
electric  illumination  (vi-dyut)  which  forms  a  characteristic 
feature  of  the  monsoon,  when  the  showers  of  rain  seem  to 
flow  through  an  immense  space  of  light  ^. 


'  For  a  description  of  this  phenomenon  in  the  districts  where  we  must 
imagine  the  Vedic  poets  to  have  composed  their  hymns,  see  Elphinstone, 
Account  of  the  Kingdom  of  Cabool,  p.  126  seq. 

I  cannot  forbear  here  to  quote  a  few  extracts  from  a  graphic  descriplioa 
of  the  setting  in  of  the  monsoon  in  India  proper,  given  in  the  Rev.  H. 
Caunter's  Oriental  Annual  (1834) :— 'There  was  a  slight  haze  upon  the  distant 
waters  which  seemed  gradually  to  thicken,  although  not  to  a  density  sufficient 
to  refract  the  rays  of  the  sun,  which  still  flooded  the  broad  sea  with  one 
unvarying  mass  of  glowing  light  ....  Towards  the  afternoon,  the  aspect  of  the 
sky  began  to  change ;  the  horizon  gathered  blackness,  and  the  sun,  which  had 
risen  so  brightly,  had  evidently  culminated  in  darkness,  and  to  have  his 
splendour  veiled  from  human  sight  by  a  long,  gloomy  period  of  storm  and 
turbulence.  Masses  of  heavy  clouds  appeared  to  rise  from  the  sea,  black  and 
portentous,  accompanied  by  sudden  gusts  of  wind,  that  suddenly  died  away, 
being  succeeded  by  an  intense,  death-like  stillness,  as  if  the  air  were  in  a  state 
of  utter  stagnation,  and  its  vital  properties  arrested.  It  seemed  no  longer  to 
circulate,  until  again  agitated  by  the  brief  but  mighty  gusts  which  swept 
fiercely  along,  like  the  giant  heralds  of  the  sky.  Meanwhile  the  lower  circle 
of  the  heavens  looked  a  deep  brassy  red,  from  the  partial  reflection  of  the 
sunbeams  upon  the  thick  clouds,  which  had  now  everywhere  overspread  it  ...  . 
From  the  house  which  we  occupied  we  could  behold  the  setting  in  of  the 
monsoon  in  all  its  grand  and  terrific  sublimity.  The  wind,  with  a  force  which 
nothing  could  resist,  bent  the  tufted  heads  of  the  tall,  slim  cocoa-nut  trees 
almost  to  the  earth,  flinging  the  light  sand  into  the  air  in  eddying  vortices,  until 
the  rain  had  either  so  increased  its  gravity,  or  beaten  it  into  a  mass,  as  to 
prevent  the  wind  from  raising  it.  The  pale  lightning  streamed  from  the  clouds 
in  broad  sheets  of  flame,  which  appeared  to  encircle  the  heavens  as  if  every 
element  had  been  converted  into  fire,  and  the  world  was  on  the  eve  of  a 
general  conflagration,  whilst  the  peal,  which  instantly  followed,  was  like  the 
explosion  of  a  gunpowder-magazine,  or  the  discharge  of  artillery  in  the  gorge 
of  a  mountain,  where  the  repercussion  of  surrounding  hills  multiplies  with 
terrific  energy  its  deep  and  astounding  echoes.     The  heavens  seemed  to  be 


XXIV  S-ATAPATHA-BRAHMAiVA. 

The  striking  coincidences  between  the  Vedic  Agnish/oma 
and  the  Homa  ceremony  of  the  Parsis,  pointed  out   by 
Martin  Haug  (Ait.  Br.  I,  p.  59  seq.),  leave  no  doubt  as  to 
the  complete  development  of  the  Soma-ritual  in  its  essential 
features  before  the  separation  of  the  Indo-Iranians.     The 
exact  identity  of  the  plant  from  which  their  sacred  liquor 
was  prepared  is  still  somewhat  doubtful.     An  official  inquiry 
which  has  been  set  on  foot  in  consequence  of  two  papers 
published  by  Prof.  Roth  (Journal  of  Germ.  Or.  Soc.  1881 
and  1 883),  and  translated  by  Mr.  C.  J.  Lyall,  secretary  to  the 
Chief  Commissioner  of  Assam,  and  which,  it  is  understood,  is 
now  carried  on,  on  the  part  of  the  Government  of  India,  by 
Dr.  Aitchison,  botanist  to  the  Afghan  Boundary  Commis- 
sion, will  probably  ere  long  settle  the  matter  once  for  all. 
The  appearance  of  the  first  official  blue-book  on  the  sub- 
ject has  already  led  to  a  renewed  discussion  of  the  matter, 
in  the  columns  of  a  weekly  journaP,  in  which  Profs.  Max 
Miiller  and   R.  v.  Roth,  as  well  as  several  distinguished 
botanists,  especially  Drs.  J.  G.  Baker  and  W.  T.  Thiselton 
Dyer,  have  taken  part.     Of  especial  interest  in  this  discus- 
sion is  a  letter  '•^,by  Mr.  A.  Houttum-Schindler,  dated  Teheran, 
December  20, 1884,  in  which  an  account  is  given  of  the  plant 
from  which  the  present  Parsis  of  Kerman  and  Yezd  obtain 
their  Hum  juice,  and  which  they  assert  to  be  the  very  same 


one  vast  reservoir  of  flame,  which  was  propelled  from  its  voluminous  bed  by 
some  invisible  but  omnipotent  agency,  and  threatened  to  fling  its  fiery  ruin 
upon  everything  around.  In  some  parts,  however,  of  the  pitchy  vapour  by 
which  the  skies  were  by  this  time  completely  overspread,  the  lightning  was 
seen  only  occasionally  to  glimmer  in  faint  streaks  of  light,  as  if  struggling, 
but  unable,  to  escape  from  its  prison,  igniting,  but  too  weak  to  burst,  the 
impervious  bosoms  of  those  capacious  magazines  in  which  it  was  at  once 
engendered  and  pent  up.  So  heavy  and  continuous  was  the  rain,  that  scarcely 
anything,  save  those  vivid  bursts  of  light  which  nothing  could  arrest  or  resist, 
was  perceptible  through  it  ...  .  Day  after  day  the  same  scene  was  repeated 
with  somewhat  less  violence,  though  at  intervals  the  might  of  the  hurricane 
was  truly  appalling  ....  The  breaking  up  of  the  monsoon  is  frequently  even 
more  violent,  if  possible,  than  its  setting  in,  and  this  happened  to  be  the  case 
during  the  first  season  after  my  arrival  in  India.  It  was  truly  stupendous,  and 
I  shall  never  cease  to  remember  it  to  the  latest  moment  of  my  existence.' 

1  The  Academy,  Oct.  25,  1884— Feb.  14,  1885. 

■^  Ibid.,  Jan.  31,  1885. 


INTRODUCTION.  XXV 


as  the  Haoma  of  the  Avesta.  The  Hum  shrub,  accordinsf 
to  this  description,  grows  to  the  height  of  four  feet,  and 
consists  of  circular  fleshy  stalks  (the  thickest  being  about  a 
finger  thick)  of  whitish  colour,  with  hght  brown  streaks. 
The  juice  was  milky,  of  a  greenish  white  colour,  and  had  a 
sweetish  taste.  Mr.  Schindler  was,  however,  told  that, 
after  being  kept  for  a  few  days,  it  turned  sour  and,  like  the 
stalks,  became  yellowish  brown.  The  stalks  break  easily 
at  the  joints,  and  then  form  small  cylindrical  pieces.  They 
had  lost  their  leaves,  which  are  said  to  be  small  and  formed 
like  those  of  the  jessamine.  This  description,  according  to 
the  above  naturalists,  would  seem  to  agree  tolerably  well 
with  the  Sarcostcimna  (akin  to  the  common  milk-weed), 
or  some  other  group  of  Asclepiads,  such  as  the  Periploca 
aphylla  which,  as  Mr.  Baker  states,  has  been  traced  by 
Dr.  Haussknecht  to  3000  feet  in  the  mountains  of  Persia, 
and,  according  to  Dr.  Aitchison,  is  common  also  in  Afghan- 
istan. A  quotation  from  a  medical  Sanskrit  work,  to 
which  attention  was  drawn  by  Prof.  Max  Muller  many 
years  ago,  states  that,  '  the  creeper,  called  Soma,  is  dark, 
sour,  without  leaves,  milky,  fleshy  on  the  surface  ;  it  destroys 
(or  causes)  phlegm, produces  vomiting, and  is  eaten  by  goats.' 
The  foul,  sour  smell  of  the  Soma-juice  is  also  alluded  to  in 
our  Brahma;/a  (see  the  present  volume,  p.  366).  Accord- 
ing to  Prof.  Spiegel  \  the  Pirsis  of  Bombay  obtain  their 
Homa  from  Kerman,  whither  they  send  their  priests  from 
time  to  time  to  get  it.  The  plant  at  present  used  by  the 
Hindu  priests  of  the  Dekhan,  on  the  other  hand,  according  to 
Haug,  is  not  the  Soma  of  the  Vedas,  but  appears  to  belong  to 
the  same  order.  '  It  grows  (he  informs  us,  Ait.  Br.  H,  489)  on 
hills  in  the  neighbourhood  of  Poona  to  the  height  of  about 
four  to  five  feet,  and  forms  a  kind  of  bush,  consisting  of  a 
certain  number  of  shoots,  all  coming  from  the  same  root ; 
their  stem  is  solid  like  wood  ;  the  bark  grayish  ;  they  are 
without  leaves  ;  the  sap  appears  whitish,  has  a  very  stringent 
taste,  is  bitter,  but  not  sour :  it  is  a  very  nasty  drink,  and 
has  some  intoxicating  effect.     I  tasted  it  several  times,  but 

^  Eranische  Alterthnmskunde,  III,  p.  572. 


XXVI  5'ATAPATHA-BRAHMAA'A. 

it  was  impossible  for  me  to  drink  more  than  some  teaspoon- 
fuls.'  In  fact,  several  varieties  of  Sarcostemma  or  Ascle- 
piads\  somewhat  different  from  those  of  Persia  and 
Afghanistan,  which  are  not  to  be  found  so  far  south,  seem 
to  have  been,  and  indeed  seem  still  to  be,  made  use  of  for  the 
Soma-sacrifice.  And  notwithstanding  the  objections  raised 
by  Dr.  G.  Watt,  in  his  useful  '  Notes,'  appended  to  the 
translation  of  Professor  Roth's  papers,  every  probability 
seems  to  me  to  be  in  favour  of  the  identity  of  the  original 
Soma-plant  with  the  shrub,  the  stalks  of  which  are  used 
by  the  Parsis  in  preparing  their  Hum  juice,  or  with  some 
other  plant  of  the  same  genus.  It  certainly  would  seem  to 
have  been  a  plant  with  soft,  succulent  stems.  Dr.  Watt 
remarks,  '  We  know  of  no  instance  of  a  succulent  plant  re- 
taining, for  weeks  or  months,  its  sap  within  isolated  twigs, 
and,  indeed,  we  can  recall  but  few  plants  which  could  with- 
stand, even  for  a  day  or  two,  the  dry  climate  of  India,  so 
as  to  retain  the  sap  within  their  isolated  and  cut  twigs.' 
But,  though  at  the  time  of  the  Vedic  hymns  fresh  and  juicy 
plants  were  probably  used  for  the  preparation  of  the  sacred 
drink,  in  later  times,  when  the  plants  had  to  be  conveyed 
some  considerable  distance  into  India,  the  withered  and 
shrunk  plants  were  apparently  found,  with  the  admixture 
of  water  and  other  ingredients,  to  serve  the  same  purpose. 
For  we  know  from  the  description  given  in  the  Sutras,  that 
water  was  poured  on  the  plants  previously  to  their  being 
beaten  with  the  pressing-stones.  This  moistening  or 
steeping  is  called  apyayanam,  or  '  the  making  (the 
plants)  swell.'  After  being  then  well  beaten  and  bruised, 
they  were  thrown  into  the  vat,  or  rather  trough,  partly 
filled  with  water,  and  were  pressed  out  with  the  hand. 
Dr.  Watt  thinks  Professor  Roth  ought  rather  to  have 
published  briefly  the  leading  passages  in  the  hymns  descrip- 
tive of  the  plant,  from  which  naturalists  might  have  drawn 
their  own  conclusions.     One  might  as  well  ask  a  Hebrew 

*  Especially  Sarcostemma  intermedium,  S.  brevistigma,  and  S.  viminale 
(or  Asclepias  acida).  See  R.  Roth,  Zeitsch.  der  D.  Morg.  Ges.  vol.  xxxv, 
p.  681  seq. 


INTRODUCTION.  XXVll 


scholar  to  give  accurate  descriptions  of  the  '  lily  of  the 
valley  '  to  enable  the  botanist  to  identify  and  classify  the 
lovely  flower  which  delighted  the  heart  of  kig  Solomon, 
It  is  exactly  the  want  of  an  accurate  knowledge  of  the 
nature  of  the  Soma-plant  which  prevents  the  Vedic  scholar 
from  being  able  to  understand  some  of  the  few  material  allu- 
sions to  it.  Thus  the  term  amsu,  commonly  applied  to 
the  Soma-plant,  used  to  be  taken  to  mean  simply  '  plant ' 
or  'sprig,  shoot;'  but  Professor  Roth  seems  now  inclined, 
perhaps  rightly^  to  take  it  as  referring  to  the  internode,  or 
cylindrical  piece  between  two  joints  of  the  stem.  The 
substitutes  approved  of  by  the  vSatapatha-brahmaz/a,  in  case 
no  genuine  Soma-plants  can  be  obtained,  will  be  found 
enumerated  at  pp.  421-423  of  the  present  volume.  A  de- 
scription of  these  plants,  so  far  as  they  have  been  identified, 
is  given  in  Professor  Roth's  paper. 

I  cannot  conclude  these  remarks  without  expressing  my 
hearty  thanks  tothose  scholars  who  have  done  me  the  honour 
of  reviewing  the  first  volume  of  this  work.  To  Professor 
Whitney  I  feel  especially  indebted  for  his  most  careful 
examination  of  my  translation,  and  the  searching,  yet  appre- 
ciative, criticism  he  has  been  good  enough  to  apply  to  it. 
I  shall  feel  content,  if  the  present  volume  finds  at  least  one 
reader  as  conscientious  and  painstaking.  While  I  agree 
with  most  of  Prof.  Whitney's  suggestions  ^,  there  are  one  or 
two  points  raised  by  him,  and  these  perhaps  of  the  more 
important,  on  which  I  have  been  unable  to  take  his  view ; 
and  as  some  of  these  points  involve  renderings  adhered  to 
in  the  present  volume,  I  take  the  opportunity  here  briefly 
to  advert  to  them. 

The  most  important  of  these  points  probably  is  my 
rendering  of  the  term  kapala  by  'potsherd,'  instead  of  '  cup, 
dish/  as  proposed  by  Prof.  Whitney.  Instead  of  speaking 
of  a  sacrificial  cake  on  eleven  or  twelve  potsherds,  we  are 
to  call  it  a  cake  on  so  many  cups  or  dishes.     The  term 


'  American  Journal  of  Philology,  vol.  iii,  pp.  391-410;  Proceedings  of  the 
American  Oriental  Society,  October  1882,  p.  xiv  seq. 


XXVlli  ^ATAPATHA-BRAHMAA^A. 


'  potsherd  '  no    doubt  is  somewhat   awkward,  and,  had  it 
been  possible,  I  should  have  preferred  to  use  the  simple 
obsolete  word  '  shard '  or  '  sherd '  for  it ;  but  I  decidedly 
object  to  either  '  cup '  or  '  dish.'     I  gather  from  his  sugges- 
tion, that  we  take  entirely  different  views  of  the  purpose 
and  nature  of  the  kapala.     I  have  to  reject  the  proposed 
renderings  for  the  very  reason  for  which  they  commend 
themselves  to  Prof.  Whitney,  namely,  because  they  imply 
so  many  vessels  complete  in  themselves.     He  asks,  whether 
I  suppose  '  that  the  Brahmans  made  their  offerings  on  frag- 
ments of  broken  pottery  ? '     Well,  I  certainly  believe  that 
the  kapalas  are  meant  to  represent  the  fragments   of   a 
broken  dish.     The  sacrificial  cake  is  to  be  baked  on  a  dish, 
but  for  symbolic  reasons  this  dish  is  supposed  to  be  broken 
up  into  a  number  of  pieces  or  kapalas.    The  symbolic  signifi- 
cance of  this  seems  to  be  a  twofold  one.     On  the  one  hand, 
the  dish  is  to  resemble  the  human  skull.    Hence  we  read  5at. 
Br.  I,  2,  I,  2,  '  The  cake  is  the  head  of  Ya^;7a  (the  sacrifice, 
and  symbolically  the  sacrificer  himself);  for  those  potsherds 
(kapalani)  are  what  the  skull-bones  {sirshna/i  kapalani)  are, 
and  the  ground  rice  is  nothing  else  than  the  brain.'    On  the 
other  hand,  the  kapalas  are  usually  arranged  (see  Part  I, 
p.  34,  note)  in  such  a  manner  as  to  produce  a  fancied  resem- 
blance to  the  (upper  ^)  shell  of  the  tortoise,  which  is  a  symbol 
of  the  sky,  as  the  tortoise  itself  represents  the  universe. 
Thus  with  cakes  on  a  single  kapala,  the  latter  is  indeed 
a  complete  dish.     In  the  same  way  the  term  kapala,  in  the 
singular,  is  occasionally  applied  to  the  skull,  as  well  as  to 
the  upper  and  the  lower  case  of  the  tortoise,  e.  g.  5at.  Br, 
VH,  5,  I,  2 :  '  That  lower  kapala  of  it  (the  tortoise)  is  this 
world,  for  that  (kapala)  is  firmly  established,  and  firmly 
established  is  this  world  ;  and  that  upper  (kapala)  is  yonder 
sky,  for  it  has  its  ends  turned  down,  and  so  has  that  sky  its 
ends  turned  down  ;  and  that  which  is  between  is  that  atmo- 
sphere :  verily  that  same  (tortoise)  represents  these  worlds.' 
More  usually,  however,  the  term  is  applied  to  the  single 


'  Or  perhaps  the  lower  shell  which  represents  the  earth,  being  as  it  were  a 
symbol  of  firmness  and  safety. 


INTRODUCTION.  XXIX 


bones  of  the  skull  (and  the  plates  of  the  tortoise-case). 
Hence  the  Medini  says  (lanta  yi),  kap^lo  'stri  .riro-'sthni 
syad,  gha/ade/^  j-akale,  vra^e, — kapala  may  be  used  in  the 
sense  of  'head-bone,'  in  that  of  'fragment  of  a  pot,'  &c., 
and  in  the  sense  of  '  collection.' 

Professor  Whitney  takes  exception  to  my  occasionally 
translating  at  man  by  'body,' — an  inaccuracy,  he  remarks, 
that  might  easily  be  avoided.  I  do  not  quite  understand  on 
what  grounds  he  objects  to  this  rendering.  The  original 
meaning  of  atman  doubtless  is  (breath)  'self,  soul;'  but 
surely  there  can  be  no  question  that  it  also  commonly 
means  '  body,  trunk,'  in  contradistinction  to  the  limbs, 
wings,  &c.  Thus  we  read  Sa.t.  Br.  IV,  i,  2,  25,  'The 
sacrifice  is  fashioned  like  a  bird  :  the  Upamsn  and 
Antaryama  are  its  wings,  and  the  Upawi"usavana  is  its 
body\' 

My  rendering  of  '  videgho  ha  mathava/z'  (I,  4,  i,  10)  by 
'  Mathava  the  (king  of)  Videgha,'  instead  of  '  Videgha  (the) 
Mathava,'  is  rightly  objected  to.  Indeed,  I  had  already 
taken  occasion,  in  the  introduction  to  the  same  volume  (I, 
p.  xli,  note  4),  to  make  that  correction. 

Prof.  Whitney's  remarks  on  '  yupena  yopayitva '  are 
adverted  to  at  p.  36,  note  i  of  the  present  volume ;  as  are 
also  those  on  '  ed '  at  p.  265,  note  2.  In  regard  to  the  latter 
point  he  rather  does  me  wrong  by  supposing  that  I  appa- 
rently regarded  the  particle  (or  particles) '  ed'  (for  which  the 
Kawva  text  seems  to  read  'a  hi ')  as  a  verb-form  from  the 
root  'i,'  to  go.  The  fact  is  that  I  followed  Prof.  Weber 
(Ind.  Stud.  IX,  p.  249)  in  taking  it  to  be  a  popular  expres- 
sion, with  a  verb  of  motion  understood,  somewhat  in  the 
sense  of  the  German  'hin;'  e.g.  'Shall  we  go  there.?' — 
'  Hin  denn  ! '  i.  e.  '  Let  us  go  then.' 

My  translation  of  II,  4,  2,  19  is  not  quite  approved  of  by 

^  Professor  Max  Mliller  has  been  kind  enough  to  send  me  a  number  of 
passages  from  Upanishads  and  Ara«yakas,  in  which  atman  has  the  sense  of 
'body,  trunk,'  and  is  usually  explained  in  the  commentaries  by  Jarira 
(atmana/2  =  Jariravayava//,  B;-zhadar.  Up.  I,  i,  2,  7).  The  adverb  adhyatmam, 
he  remarks,  always  means  '  with  reference  to  the  body ; '  cf.  Taitt.  Up.  I,  7  > 
SaX.  Br.  IV,  i,  3,  i,  the  present  volume,  p.  265,  note  x. 


XXX  ^ATAPATHA-BRAHMAiVA. 


Prof.  Whitney.  There  offering  is  made  severally  to  the 
sacrificer's  grandfather  and  great-grandfather  with  the 
formula  'N.N.,  this  for  thee!'  to  which  some  authorities 
add  '  and  for  those  who  come  after  thee.'  This  addition  is 
rejected  by  the  author  on  the  ground  that  '  svayam  vai 
tesha?;/  saha  yesha;;z  saha,'  which  I  translated  by  '  since  he 
himself  is  one  of  those  to  whom  [it  would  be  offered]  in 
common.'  Prof.  Whitney  takes  exception  to  this,  remark- 
ing that  in  that  case,  the  phrase  '  and  those  who  (come)  after 
thee '  might  be  added,  without  any  reason  to  the  contrary. 
But  he  forgets  one  important  point,  namely,  that  it  would 
be  a  fatal  thing  for  the  sacrificer  in  this  way  to  associate 
himself  with  the  departed  ancestors,  and  even  make  offering 
to  himself  along  with  them  :  it  would  simply  mean  that  '  he 
would  straightway  go  to  yonder  world,'  that  he  would  not 
live  his  fulness  of  days.  The  clause  under  discussion  is 
elliptic,  its  literal  translation  being  '  Himself  surely  (is)  of 
those  withal  of  whom  (he  is)  withal.'  This  may  either  be 
taken  in  the  sense  in  which  I  took  it  (see  also  St.  Petersb. 
Diet.  s.v.  saha) ;  or  in  a  general  way,  '  He  surely  is  one  of 
those  with  whom  he  associates  himself;'  i.e.  he  would 
himself  be  a  dead  man. 

In  the  legend  of  Manu  and  the  Flood  (I,  8,  i,  i  seq.) 
I  find  it  impossible  to  accept  Prof.  Delbrlick's  conjecture, 
which  Prof.  Whitney  thinks  the  best  and  only  acceptable 
one,  viz.  that  (in  par.  4)  the  sentence  '  j-aj-vad  ha  ^//asha  asa, 
sa  hi  ^yesh//^am  vardhate'  is  an  interpolated  gloss.  My 
reason  for  not  accepting  it  is  the  fact  that  the  passage  occurs 
likewise  in  the  Ka7/va  recension,  and  is  thus  authenticated 
for  so  comparatively  early  a  period  that  the  difficulty  of 
accounting  for  the  interpolation  might  be  even  greater 
than  that  of  the  interpretation  of  the  passage  itself.  Pro- 
fessor Ludwig,  in  his  kindly  notice  in  '  Gottinger  Gel. 
Anz.'  1883,  proposes  to  take  jai-vat  in  the  sense  of  -navTca^ : 
'  It  quite  so  (i.  e.  in  accordance  with  the  prediction)  became 
a  large  fish.'  Prof.  Max  Miiller  has  again  translated  this 
legend  in  his  '  India,  what  can  it  teach  us?'  p.  134  seq.,  where 
he  renders  this  passage  by  'He  became  soon  a  large  fish 


INTRODUCTION.  XXXI 


(^//asha),  for  such  a  fish  grows  largest.'  I  am  still  inclined 
to  take  ^/z  as  ha  as  the  name  of  some  kind  of  fish,  real  or 
mythic. 

Professor  Whitney  once  more  discusses  the  vexed  question 
as  to  the  real  meaning  of  '  Catavedas,'  and  thinks  the  trans- 
lation '  Wesen-kenner,'  '  being-knower,'  or  '  he  who  knoweth 
[all]  beings'  to  be  unacceptable.  He  remarks  that  'The 
word  may,  indeed,  fairly  be  regarded  as  an  obscure  one  :  that 
is  to  say,  it  is  very  strange  that  an  appellation  so  frequently 
applied  to  Agni  should  not  have  its  meanings  distinctly 
pointed  out,  either  by  its  applicableness,  or  by  parallel 
expressions  used  in  the  descriptions  of  the  same  god  or  in 
ascriptions  made  to  him  ;  but  no  such  explanation  has  been 
found  obtainable  from  the  Vedic  writings.'  It  is  no  doubt 
a  fact  that  at  the  time  of  Yaska — who  (7,  19)  proposes  five 
different  derivations  of  the  term,  the  first  of  which  is  the 
one  given  above,  viz.  ^atani  veda,  '  he  knows  (the  things) 
that  are  born' — the  real  meaning  of  the  compound  was 
unknown ;  and  even  at  the  time  of  the  hymns  the  epithet 
seems  to  have  been  understood  in  different  ways.  That  the 
meaning  '  knower  of  beings '  was,  at  any  rate,  one  of  those 
commonly  assigned  to  '  6^atavedas'  by  the  Vedic  poets,  seems 
to  me,  however,  sufficiently  manifest  from  a  number  of 
parallel  expressions  used  in  reference  to  Agni,  such  as  Rig- 
veda  VI,  15,  13,  visva.  veda  ^anima  ^ataveda/^  \  '  6^atavedas 
knows  all  races  (or  existences);'  I,  70,  i,  a  daivyani  vrata 
/^ikitvan  a  manushyasya  ^anasya  ^anma, '  he  who  minds  the 
divine  ordinances,  and  the  race  of  the  human  kind;'  ib.  3, 
devanam  ^anma  marta;;^j-  ka.  vidvan,  '  knowing  the  race  of 
gods  and  the  men;'  I,  189,  i,  vij-vani  vayunani  vidvan, 
'  knowing  all  works ; '  ib.  7,  tvam  tan  agna  ubhayan  v 
vidvan  veshi,  &c.  On  the  other  hand,  in  ^at.  Br.  IX,  5,  i, 
68,  the  term  is  explained  by  gdlain  gkiaw  vindate ;  he 
takes  possession  of  being  after  being,  or  of  whatsoever  is 
born.     How  easily  terms  such  as   6^atavedas  and  Wesen- 


^  See    Grassmann,   Worterbuch    s.  v. ;     M.  Bergaigne,  III,  334,  takes    this 
passage  to  supply  the  etymology  of  the  word. 


XXXll  5'ATAPATHA-BRAHMAA'A. 

kenner  (knower  of  beings)  may  assume  different  meanings, 
may  be  seen  from  Mr.  Peile's  remark  (Notes  on  the  Nalo- 
pakhyanam,  p.  23),  '  G^atavedas,  the  Vedic  epithet  of  Agni, 
is  described  as  the  " knower  of  the  essence"  (^ata),  Grass- 
mann,  Diet.  s.  v.' 

For  the  first  chapter  of  the  third  book,  treating  of  the 
ceremony  of  consecration,  I  have  had  the  advantage  of 
avaihng  myself  of  the  German  translation,  published  by 
Dr.  B.  Lindner  in  his  pamphlet, '  Die  Dikshi,'  Leipzig,  1878. 


5ATAPATHA-BRAHMAA^A. 

THIRD    KANBA. 


THE    AGNISHTOMA. 


THE  DIKSHA,  or  CONSECRATION. 

First  Adhyaya.     First  BRAHMAivA. 

1.  They  choose  a  place  of  worship.  Let  them 
choose  (the  place)  which  lies  highest,  and  above 
which  no  other  part  of  the  ground  rises  ^ ;  for  it  was 
from  thence  that  the  gods  ascended  to  heaven,  and 
he  who  is  consecrated  indeed  ascends  to  the  gods. 
He  thus  sacrifices  on  a  place  of  worship  frequented 
by  the  gods  ;  but  were  any  other  part  of  the  ground 
to  rise  above  it,  he  would  indeed  be  lowered  while 
sacrificing :  let  them  therefore  choose  (the  place) 
which  lies  highest. 

2.  While  being  high,  that  place  should  be  even ; 
and  being  even,  it  should  be  firm ;  and  being  firm, 
it  should  incline  towards  the  east,  since  the  east  is 
the   quarter  of  the  gods ;  or  else  it  should  incline 

^  Abhi-ji, 'to  lie  or  rise  above,' with  Say.  Dr.  Lindner  takes 
bhume^  as  abl.,  and  translates  'whereon  nothing  but  earth  lies.' 
The  Ka«va  rec.has  bhiime^  (g^ri-)  likewise  in  the  preceding  clause  : 
'  tad  yad  eva  varshish//^am  bhumes  tad  eva  devaya^ana/«  syad  ya- 
tranyad  bhumer  nabhij-ayiteto  vai  deva,  &c.'  The  gods  evidently 
ascended  to  heaven  from  the  highest  spot  of  the  earth,  and  so  is 
the  sacrificer  to  choose  the  highest  available  place.  See  Katy,  VII, 
I,  n  scholl.;  La/y.  S.  I,  r,  17,  'na  Hsya  sthalataram  (higher  place) 
adiare  syat.' 

[26]  B 


i-ATAPATHA-BRAHMAAA. 


towards  the  north,  since  the  north  is  the  quarter  of 
men.  It  should  rise  somewhat  towards  the  south, 
that  being  the  quarter  of  the  Fathers.  Were  it  to 
incHne  towards  the  south,  the  sacrifice  would  quickly 
go  to  yonder  world ;  but  in  this  way  the  sacrificer 
lives  long :  let  it  therefore  rise  somewhat  towards 
the  south. 

3.  Let  not  the  measure  of  the  sacrificial  ground 
be  exceeded  on  the  east  side,  since  such  an  excess 
would  be  in  favour  of  his  spiteful  enemy.  It  may 
be  so  in  the  south,  and  also  in  the  north  ;  but  that 
place  of  worship  alone  is  thoroughly  efficient  where 
the  measure  of  the  sacrificial  ground  is  exceeded  in 
the  west ;  for  to  him  (who  possesses  such  a  one)  the 
higher^  worship  of  the  gods  readily  inclines.  So 
much  as  to  the  place  of  worship. 

4.  Now  Ya^;'^avalkya  spake, — 'We  went  to 
choose  a  place  of  worship  for  Varsh;/ya2.  Satya- 
y3.gn2i  then  said,  "Verily,  this  whole  earth  is  divine  : 
on  whatever  part  thereof  one  may  sacrifice  (for  any 

^  Or  'subsequent;'  a  play  on  the  word  'uttara,'  which  has  the 
meanings  *  upper  (superior),  later,  and  left  (north).'  Dr.  Lindner 
takes  it  in  the  sense  of 'from  the  north.'  Possibly  uttara  also 
refers  to  the  Soma-altars  (uttara  vedi  and  uttara-vedi)  to  be 
prepared  later  on  (see  III,  5,  i,  i  seq.)  on  the  eastern  part  of  the 
sacrificial  ground. 

2  The  Kawva  text  reads,— Accordingly  Ya^wavalkya  spake, '  Var- 
sh«a  intended  to  sacrifice  (ayakshyata).  Thus  we  went  (ayama  1)  to 
look  for  a  place  of  worship.'  He  who  is  known  as  Satyaya^Tli  said, 
'  Verily,  this  whole  earth  is  divine  :  a  place  of  worship  there  is 
wheresoever  one  sacrifices  on  it,  after  enclosing  it  with  a  ya^s.' 
And  thus  indeed  he  thought,  but  the  officiating  priests  doubtless 
constitute  the  (real)  place  (medium)  of  worship:  where  wise 
(priests)  perform  the  sacrifice  in  due  form,  there  alone  no  failure 
takes  place.  That  (other  definition)  is  not  the  characteristic  of  the 
place  of  worship.    (Without  final  iti.) 


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

one),  after  enclosing   (and  consecrating)   it  with  a 
sacrificial  formula,  there  is  a  place  of  worship." 

5.  '  It  is,  however,  the  officiating  priests  that  con- 
stitute the  place  (or  medium)  of  worship  :  whereso- 
ever wise  and  learned  Brahmans,  versed  in  sacred 
lore,  perform  the  sacrifice,  there  no  failure  takes 
place :  that  (place  of  worship)  we  consider  the 
nearest  (to  the  gods)\' 

6.  On  this  (ground)  they  erect  either  a  hall  or 
a  shed,  with  the  top-beams  running  from  west  to 
east^;  for  the  east  is  the  quarter  of  the  gods,  and 
from  the  east  westwards  the  gods  approach  men  : 
that  is  why  one  offers  to  them  while  standing  with 
his  face  towards  the  east. 

7.  For  this  reason  one  must  not  sleep  with  his 

^  That  is  to  say,  one  who  employs  such  skilled  Brahmans  for 
his  officiating  priests  (ri'tvig)  may  use  sacrificial  ground  of  any 
description.     Katy.  VII,  i,  18. 

2  Pra/^ina-va7//ja  (prag-vawzi-a,  K.).  The  'va;;/jas'  are  the 
horizontal  beams  supported  by  the  four  corner-posts.  In  the  first 
place  two  cross-beams  are  fastened  on  the  corner-posts,  to  serve  as 
the  lintels  of  the  eastern  and  western  doors.  Across  them  tie-beams 
are  then  laid,  running  from  west  to  east,  on  which  mats  are  spread 
by  way  of  a  roof  or  ceiling.  The  term  '  pra/^ina-va;«ja '  refers  to 
these  upper  beams  (upari-vawja),  and  especially  to  the  central  beam 
(pr/sh///a-vaOTi-a  or  madhyavala)  the  ends  of  which  rest  on  the 
middle  of  the  lintels  of  the  eastern  and  western  doors ;  cf  Saya«a 
on  Taitt.  S.  I,  2,  i  (vol.  i,  pp.  279,  286);  Katy.  VII,  1,20  schoU. 
Inside  the  Frakma.-va?ns^  there  is  the  Ahavaniya  fire  immediately 
facing  the  east  door ;  the  Garhapatya  fire  facing  the  west  door ;  be- 
tween the  two  the  altar ;  and  south  of  the  latter  the  Dakshiwagni. 
The  shed  (vimita)  is  to  be  erected  on  the  back  (west)  part  of  the 
sacrificial  ground,  after  the  roots  have  been  dug  up.  It  is  described 
as  a  square  structure  of  ten  (or  twelve)  cubits,  somewhat  higher  in 
front  than  at  the  back ;  with  doors  on  each  side  (except,  optionally, 
on  the  north).  The  jala,  or  hall,  is  to  measure  twenty  cubits  by 
ten.     Katy.  VII,  i,  19-24  comm. 

B    2 


i-ATAPATIIA-BRAHMAiVA. 


head  towards  the  west,  lest  he  should  sleep  stretching 
(his  legs)  towards  the  gods.  The  southern  quarter 
belongs  to  the  Fathers ;  and  the  western  one  to  the 
snakes ;  and  that  faultless  one  is  the  one  where  the 
gods  ascended  (to  heaven) ;  and  the  northern  quarter 
belongs  to  men.  Hence  in  human  (practice)  a  hall 
or  shed  is  constructed  with  the  top-beams  running 
from  south  to  north,  because  the  north  is  the  quarter 
of  men.  It  is  only  for  a  consecrated,  not  for  an 
unconsecrated  person  that  it  is  (constructed)  with 
the  top-beams  running  from  west  to  east. 

8.  They  enclose  it  on  every  side,  lest  it  should 
rain  upon  (the  sacrificer,  while  being  consecrated): 
this,  at  least,  is  (the  reason  for  doing  so  in)  the 
rainy  season  ^  He  who  is  consecrated,  truly  draws 
nigh  to  the  gods,  and  becomes  one  of  the  deities. 
Now  the  gods  are  secreted  from  men,  and  secret 
also  is  what  is  enclosed  on  every  side :  this  is  why 
they  enclose  it  on  every  side. 

9.  Not  every  one  may  enter  it,  but  only  a  Brah- 
man, or  a  Ra^anya,  or  a  Vai^ya,  for  these  are  able 
to  sacrifice. 

10.  Let  him  not  commune  with  every  one  ;  for  he 
who  is  consecrated  draws  nigh  to  the  gods,  and 
becomes  one  of  the  deities.  Now  the  grods  do  not 
commune  with  every  one,  but  only  with  a  Brahman, 
or  a  Ra^anya,  or  a  Vaii-ya ;  for  these  are  able  to 
sacrifice.  Should  there  be  occasion  for  him  to  con- 
verse with  a  .5'udra,  let  him  say  to  one  of  those, 
'Tell  this  one  so  and  so!  tell  this  one  so  and  so!' 

'  (?)  Iti  nv  eva  varsha/z.  The  same  particles  occur  III,  2,  i,  11. 
The  Ka72va  text  has, — 'lest  it  should  freeze  in  winter,  lest  it  should 
pour  in  the  rainy  season,  and  lest  there  should  be  burning  heat  in 
summer.' 


Ill  KAiVXiA,    I  ADHYAYA,    2  BRAHMA2VA,   1 .  5 

This  is  the  rule  of  conduct  for  the  consecrated  in 
such  a  case. 

11.  In  the  first  place,  having  taken  the  two 
churning-sticks  in  his  hand,  he  approves  of  the  hall. 
Taking  hold  of  the  chief  post  of  the  front  (east)  side, 
he  pronounces  this  sacrificial  formula  (Va^.  S.  IV,  i), 
'We  have  come  to  this  place  of  worship  on 
earth,  wherein  all  the  gods  delighted.'  Thereby 
that  (place  of  worship)  of  his  becomes  acceptable  to 
all  the  gods,  as  well  as  to  the  learned  Brahmans 
versed  in  sacred  lore ;  and  that  (place  of  worship)  of 
his,  which  those  Brahmans  versed  in  sacred  lore  see 
with  their  eyes,  becomes  acceptable  to  them. 

1 2.  And  when  he  says,  '  Wherein  all  the  gods 
delighted,'  thereby  it  becomes  acceptable  for  him  to 
all  the  gods.  'Crossing  over  by  means  of  the 
rik  and  saman,  and  by  the  ya^us;'  by  means  of 
the  rik  and  saman,  and  the  ya^is,  indeed,  they  reach 
the  end  of  the  sacrifice :  '  May  I  reach  the  end  of 
the  sacrifice!'  he  thereby  says.  'May  we  rejoice 
in  increase  of  substance  and  in  sap!'  Increase 
of  substance  doubtless  means  abundance,  and  abun- 
dance means  prosperity:  he  thereby  invokes  a  bless- 
ing. '  May  we  rejoice  in  sap,'  he  says,  because  people 
say  of  one  who  enjoys  prosperity  and  attains  to  the 
highest  distinction,  that  'he  rejoices  in  sap;'  there- 
fore he  says,  '  May  we  rejoice  in  sap!' 

Second  BRAHMAiVA. 

I.   Let  him  perform  the  rite  of  consecration  (di- 
ksha)  ^  in  the  afternoon.     Previously  to  the  shaving 

^  The  rite  described  in  the  following  paragraphs  is  called  apsu- 
diksha,  or  'consecration  in  water.' 


S'ATAPATFIA-BRAHMAA-'A. 


of  his  hair  and  beard  he  may  eat  of  what  he  Hkes, 
or  whatever  comes  to  hand ;  for  hereafter  his  food 
consists  of  fast-milk  (vrata)  only.  But,  if  he  does 
not  care  to  eat,  he  need  not  eat  anything. 

2.  Thereupon  they  enclose  a  place  ^  north  of  the 
hall,  and  place  a  vessel  of  water  in  it.  Beside  this 
the  barber  takes  up  his  position.  He  (the  sacrificer) 
then  shaves  his  hair  and  beard,  and  cuts  his  nails. 
For  impure,  indeed,  is  that  part  of  man  where  water 
does  not  reach  him.  Now  at  the  hair  and  beard, 
and  at  the  nails  the  water  does  not  reach  him : 
hence  when  he  shaves  his  hair  and  beard,  and  cuts 
his  nails,  he  does  so  in  order  that  he  may  be  conse- 
crated after  becoming  pure. 

3.  Now  some  shave  themselves  all  over,  in  order 
that  they  may  be  consecrated  after  becoming  pure  all 
over  ;  but  let  him  not  do  this.  For  even  by  shaving 
the  hair  of  his  head  and  his  beard,  and  by  cutting 
his  nails,  he  becomes  pure  :  let  him  therefore  shave 
only  the  hair  of  his  head  and  his  beard,  and  cut 
his  nails. 

4.  In  the  first  place  he  cuts  his  nails,  first  of  the 
right  hand — for  in  human  (practice)  those  of  the  left 
hand  (are^cut)  first,  but  with  the  gods  in  this  manner. 
First  (he  cuts  those)  of  the  thumbs — for  in  human 
(practice)  those  of  the  little  fingers  (are  cut)  first, 
but  with  the  gods  in  this  manner. 

5.  He  first  passes  (the  comb)  through  his  right 
whisker — for  in  human  (practice  they  comb)  first 
the  left  whisker,  but  with  the  gods  in  this  manner. 

6.  His  right  whisker  he  moistens  first,  with  the 
text, 'May  these  divine  waters  be  propitious 

^  It  is  to  be  square  and  covered  in  on  all  sides  with  mats,  and 
with  a  door  on  the  east  side.     Katy.  VII,  i,  25  schoU. 


Ill  KAA^DA,    I  ADHYAYA,    2   BRAHMAiVA,  9.  ^ 

unto  me!'  The  reason  why  he  says,  '  May  these  di- 
vine waters  be  propitious  unto  me/  is  this  :  the  waters 
are  a  thunderbolt,  for  the  waters  are  indeed  a  thunder- 
bolt ;  hence  wherever  these  waters  flow  they  produce 
a  hollow,  and  whatever  they  come  near  that  they 
destroy  (lit.  burn  up).  Hereby,  then,  he  appeases 
that  same  thunderbolt ;  and  thus  appeased,  that 
thunderbolt  does  not  injure  him.  This  is  why 
he  says,  '  May  these  divine  waters  be  propitious 
unto  me!' 

7.  Thereupon  he  lays  a  stalk  of  sacrificial  grass 
on  (the  hair  of  the  whisker),  with  the  text,  '  O  plant, 
protect  me!'  For  the  razor  is  a  thunderbolt,  and 
thus  that  thunderbolt,  the  razor,  does  not  injure 
him.  Thereto  he  applies  the  razor,  with  the  text, 
'  O  knife,  injure  him  not !'  for  the  razor  is  a  thun- 
derbolt, and  thus  that  thunderbolt,  the  razor,  does 
not  injure  him. 

8.  Having  cut  off  (part  of  the  stalk  and  hair),  he 
throws  it  into  the  vessel  of  water.  Silently  he 
moistens  the  left  whisker ;  silently  he  lays  the  stalk 
of  grass  on  it ;  and  having  silently  applied  the  razor 
thereto  and  cut  through  (it  and  the  hair),  he  throws 
them  into  the  vessel  of  water. 

9.  He  then  hands  the  razor  to  the  barber,  and  the 
latter  shaves  off  the  hair  and  beard.  When  he  has 
shaved  the  hair  and  beard  \ — 

^  The  text  has,  'when  he  shaves  (vapati)  the  hair  and  beard 
[when  he  shaves  himself  (vapate),  K.]  he  bathes.'  According  to 
this  it  would  seem  that  he  does  not  bathe  unless  he  shaves  (?).  See, 
however,  Katy.  VII,  2,  22,  where  the  shaving  is  said  to  be  optional, 
but  not  so,  according  to  the  commentary,  the  bathing.  There 
seems  also  to  be  some  doubt  as  to  where  the  bathing  is  to  take 
place.  While,  according  to  Karka,  the  sacrificer  is  to  bathe  in  the 
vessel  of  water  in  the  tent ;  according  to  other  authorities  he  is  to 


8  i-ATAPATHA-BRAHMAiVA. 

10.  He  bathes.  For  impure,  indeed,  is  man :  he 
is  foul  ^  within,  in  that  he  speaks  untruth  ; — and  water 
is  pure  :  he  thinks,  '  May  I  be  consecrated,  after  be- 
coming pure;' — and  water  is  cleansing:  he  thinks, 
'  May  I  become  consecrated  after  being  cleansed ! ' 
This  is  the  reason  why  he  bathes. 

11.  He  bathes,  with  the  text  (Va^.  S.  IV,  2  ;  Rig- 
veda  X,  17, 10),  '  May  the  waters,  the  mothers, 
cleanse  us !'  whereby  he  says, '  May  they  cleanse^!' 
'May  the  purifiers  of  ghee  purify  us  with 
(heavenly)  ghee!'  For  he,  indeed,  is  thoroughly 
purified  whom  they  have  purified  with  ghee^:  accord- 
ingly he  says,  '  May  the  purifiers  of  ghee  purify  us 
with  ghee!' — 'For  they,  the  divine,  take  away 
all  taint ;'  now  'all'  means  'every,'  and  'taint'  means 
what  is  impure ;  for  they  do  take  away  from  him 
every  impurity :  therefore  he  says,  '  For  they,  the 
divine,  take  away  all  taint.' 

12.  He  steps  out  (from  the  water)  towards  the 
north-east*,  with  the  text,  'Cleansed   and  pure 

do  so  in  some  tank,  or  other  kind  of  bathing-place  of  standing 
water.  Cf.  Taitt.  S.  VI,  1,1,  tirthe  snati,  tirtham  eva  samananam 
bhavati. 

^  I  now  take  puti  (with  Dr.  Lindner)  in  the  sense  of  'foul,  filthy, 
fetid,'  and  would  correct  the  passage  (I,  i,  i,  i)  accordingly.  Pro- 
fessor Ludwig  (Gottinger  Gel.  Anz.  1883,  p.  49)  proposes  to  take 
pftti  in  the  sense  of  'pure,'  both  here  and  in  I,  i,  i,  i. 

"^  The  Ka«va  recension  has  the  better  reading,  'For  they,  indeed, 
now  cleanse  him  when  he  bathes.'  According  to  Taitt.  S.  VI,  i,  1,3, 
he  also  sips  (ajnati)  some  water  with  the  view  of  internal  puri- 
fication. 

^  Lit. '  for  that  indeed  is  well  purified,  whom  they  purified  (i.  e. 
when  they  purify  anybody)  with  ghee.'  The  imperfect  is  rather 
strange.  See  also  III,  i,  3,  22.  The  Ka«vas  read,  'For  that,  in- 
deed, is  well  purified  what  is  purified  (yad  puyate)  with  ghee.' 

*  Prah  ivodari  =  uttarapurvardham,  Katy.  VII,  2, 15,  i.e.  'towards 
the  north  with  a  slight  turn  to  the  east.'    Dr.  Lindner  takes  '  udafi ' 


Ill  KAiVDA,    I  ADHYAYA,    2  BRAHMAT/A,   1 8.  9 

I  go  forth  from  them;'  for  cleansed  and  pure  he 
indeed  goes  forth  from  them. 

13.  He  then  puts  on  a  (linen)  garment,  for 
completeness'  sake  :  it  is  indeed  his  own  skin  he 
thereby  puts  on  himself.  Now  that  same  skin 
which  belongs  to  the  cow  was  originally  on  man. 

14.  The  gods  spake,  'Verily,  the  cow  supports 
everything  here  (on  earth) ;  come,  let  us  put  on  the 
cow  that  skin  which  is  now  on  man :  therewith  she 
will  be  able  to  endure  rain  and  cold  and  heat' 

15.  Accordingly,  having  flayed  man,  they  put  that 
skin  on  the  cow,  and  therewith  she  now  endures 
rain  and  cold  and  heat. 

16.  For  man  was  indeed  flayed  ;  and  hence  where- 
ever  a  stalk  of  grass  or  some  other  object  cuts  him, 
the  blood  trickles  out.  They  then  put  that  skin, 
the  garment,  on  him ;  and  for  this  reason  none  but 
man  wears  a  garment,  it  having  been  put  on  him  as 
his  skin.  Hence  also  one  should  take  care  to  be 
properly  clad,  so  that  he  may  be  completely  endued 
with  his  own  skin.  Hence  also  people  like  to  see 
even  an  ugly  person  properly  clad,  since  he  is  endued 
with  his  own  skin. 

17.  Let  him,  then,  not  be  naked  in  the  presence 
of  a  cow.  For  the  cow  knows  that  she  wears  his 
skin,  and  runs  away  for  fear  lest  he  should  take  the 
skin  from  her.  Hence  also  cows  draw  fondly  near 
to  one  who  is  properly  clad. 

18.  Now  the  woof  of  this  cloth  belongs  to  Agni, 
and  the  warp  to  Vayu\  the  thrum  to  the  Fathers, 


as  meant  to  explain  the  preposition  '  ud.'    This,  hawever,  does  not 
account  for  the  '  iva/ 

^  Agne/^  paryaso  bhavati,  vayor  anu>^y^ado  (?).    The  Black  Ya^us 


lO  5'ATAPATHA-BRAHMAiVA. 


the  fore-edge^  to  the  snakes,  the  threads  to  the 
All-ofods,  and  the  meshes  to  the  asterisms.  For 
thus  indeed  all  the  deities  are  concerned  therein ; 
and  hence  it  is  the  garment  of  the  consecrated. 

19.  Let  it  (if  possible)  be  a  new  one^  for  the  sake 
of  unimpaired  vigour.  Let  him  (the  Adhvaryu)  tell 
(the  Pratiprasthitrz)  to  beat  it,  in  order  that  whatso- 
ever part  of  it  an  unclean  woman  has  spun  or  woven 
may  become  clean.  And  if  it  be  a  new  one,  let  him 
sprinkle  it  with  water,  so  that  it  become  clean.  Or 
let  him  be  consecrated  in  one  which  is  laid  aside  to 
be  worn  (daily)  after  bathings  without  being  soaked 
(in  some  sharp  cleansing  substance)  ^ 

20.  H  e  puts  it  round  him,  with  the  text,  'Thou  art 
the  covering*  of  consecration  and  penance;' 
heretofore,  indeed,  this  was  the  covering  of  him  as 
one  unconsecrated,  but  now  it  is  that  of  consecration 
and  penance  :  hence  he  says,  '  thou  art  the  covering 
of  consecration  and  penance.'  '  I  put  thee  on,  the 
kindly  and  auspicious;'  whereby  he  means  to 
say, '  I  put  thee  on,  the  kindly  and  pleasing  one  ;' — 

(T.  S.  VI,  1,1)  reads,  agnes  tushadhanam  (jalakopadhana;«  tusha/z, 
tatra  tantunam  purawaw  tushadhanam;  Say.),  vayor  vatapanam 
(vayuna  i'oshatta;;^  vatapanam,  S.).  The  warp  (pra-i-inatana)  and 
woof  (otu),  on  the  other  hand,  are  by  the  Black  Ya^us  ascribed  to 
the  Adityas  and  Vijve  Deva>^  respectively. 

^  Praghata,  apparently  the  closely-woven  part  at  both  ends  of  the 
cloth  from  whence  the  loose  threads  of  the  nivi,  or  unwoven  fringe 
(thrum),  come  out.     The  Black  Ya^us  ascribes  it  to  the  plants. 

"  Literally, '  unbeaten  (ahata),  unwashed.' 

'  That  is  to  say,  if  it  be  not  a  new  garment,  it  should  be  one 
that  has  not  been  washed  by  a  washerman  (with  mautra,  &c.),  but 
worn  daily  after  bathing. 

*  Or,  outward  form,  tanu.  Its  meaning  sometimes  comes  very 
near  to  that  of  '  skin,'  assigned  to  it  by  the  lexicographers.  Cf.  Ill, 
2,  2,  20  ;  4,  3,  9. 


Ill  KAiVDA,    I  ADHYAYA,    2   BRAHMAiVA,   21.  11 

'fostering  a  fair  appearance;'  for  evil  indeed 
is  that  appearance  which  he  has  heretofore  fos- 
tered while  unconsecrated ;  but  now  (he  fosters) 
a  fair  appearance :  therefore  he  says,  '  fostering  a 
fair  appearance.' 

21.  He  (the  Adhvaryu)  then  makes  him  enter  the 
hall.  Let  him  not  eat  (the  flesh)  of  either  the  cow 
or  the  ox ;  for  the  cow  and  the  ox  doubtless  support 
everything  here  on  earth.  The  gods  spake, '  Verily, 
the  cow  and  the  ox  support  everything  here  :  come, 
let  us  bestow  on  the  cow  and  the  ox  whatever  vigour 
belongs  to  other  species^!'  Accordingly  they  be- 
stowed on  the  cow  and  the  ox  whatever  vigour 
belonged  to  other  species  (of  animals) ;  and  there- 
fore the  cow  and  the  ox  eat  most.  Hence,  were  one 
to  eat  (the  flesh)  of  an  ox  or  a  cow,  there  would  be, 
as  it  were,  an  eating  of  everything,  or,  as  it  were, 
a  going  on  to  the  end  (or,  to  destruction).  Such 
a  one  indeed  would  be  likely  to  be  born  (again)  as  a 
strange  being,  (as  one  of  whom  there  is)  evil  report, 
such  as  '  he  has  expelled  an  embryo  from  a  woman/ 
'he  has  committed  a  sin^ ;'  let  him  therefore  not  eat 
(the  flesh)  of  the  cow  and  the  ox.  Nevertheless 
Ya^;}avalkya  said, '  I,  for  one,  eat  it,  provided  that  it 
is  tender.' 


^  Vayasam,  cf.  Ill,  3,  3,  3.  The  Ka«va  rec.  has  '  yad  anyesha;« 
vayasaw  viryaw  yad  anyesham  pajunam.' 

^  A  different  translation  of  this  passage  is  proposed  by  Professor 
Delbriick  (Synt.  Forsch.  Ill,  p.  25);  but  the  Ka?/va  text  (sa  td.ffi 
hejvaro  'dbhutam  abhi^anitor  ^ayaya  va  garbha?«  niravadhid  yad 
veti  tad  u  hova^a)  shows  that  we  have  here,  as  frequently,  to  supply 
isv2iTa.k  to  the  infinitive  in  tos.  The  Ka/zva  yad  va  (*or  some 
such  thing ')  would  also  seem  to  indicate  that  we  ought  to  trans- 
late : — (as  of  one  of  whom)  there  is  evil  report:  '  he  has  committed 
some  such  (iti)  sin  as  the  producing  of  abortion.' 


1 2  5'ATAPATHA-BRAHMAiVA. 


Third  BRAHMAiVA. 

1.  Having  brought  water  forward^  he  takes  out 
(the  material  for)  a  cake  on  eleven  potsherds  for 
Agni  and  Vish7^u;  for  Agni  is  all  the  deities, 
since  it  is  in  Agni  that  offering  is  made  to  all 
the  deities.  Moreover  Agni  is  the  lower  half,  and 
Vish;2u  is  the  upper  half  of  the  sacrifice :  '  I  will 
become  consecrated  after  encompassing  all  the 
deities,  after  encompassing  the  entire  sacrifice,'  thus 
he  thinks,  and  hence  there  is  a  cake  on  eleven 
potsherds  for  Agni  and  Vish/m. 

2.  Some  then  offer  a  rice-pap  to  the  Adityas. 
This  is  referred  to  (in  the  passage,  Rig-veda  X, 
72,8),'  There  are  eight  sons  of  Aditi  who  were  born 
from  her  body ;  with  seven  she  went  to  the  gods, 
but  Mart^jidsi^  she  cast  off.' 

3.  Now  Aditi  had  eight  sons.  But  those  that  are 
called  '  the  gods,  sons  of  Aditi,'  were  only  seven,  for 
the  eighth,  Marta;/^a,  she  brought  forth  unformed  ^ : 
it  was  a  mere  lump  of  bodily  matter^,  as  broad  as  it 
was  high.  Some,  however,  say  that  he  was  of  the 
size  of  a  man. 

4.  The  gods,  sons  of  Aditi,  then  spake,  '  That 

*  Viz.  the  so-called  'pra«ita>^.,'  see  part  i,  p.  9  note.  The  offering, 
described  in  the  following  paragraphs,  is  called  the  Dikshant- 
yesh/i, '  Consecration  offering.'  As  to  the  formulas  used  at  the 
offering,  see  Ait.  Br.  I,  4  seq. 

^  The  bird,  Vishwu,  the  sun. 

^  Or,  the  eighth  she  brought  forth  undeveloped,  as  a  marta«<fa 
(?  either  a  bird,  or,  more  probably,  in  accordance  with  Taitt.  S.  VI, 
5,  6,  i,=vyr/ddham  and^m,  'an  abortive  egg').  See  Rig-veda 
Sanhita,  translated  by  M.  M.,  p.  239. 

*  Sandegha;  the  St.  Petersburg  Diet,  takes  it  in  the  sense  of 
*  doubt,  uncertainty,'  in  this  passage. 


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

which  was  born  after  us^  must  not  be  lost :  come,  let 
us  fashion  it.'  They  accordingly  fashioned  it  as  this 
man  is  fashioned.  The  flesh  which  was  cut  off  him, 
and  thrown  down  in  a  lump,  became  the  elephant : 
hence  they  say  that  one  must  not  accept  an  elephant 
(as  a  gift)  ^,  since  the  elephant  has  sprung  from  man. 
Now  he  whom  they  thus  fashioned  was  Vivasvat, 
the  Aditya  (or  the  sun) ;  and  of  him  (came)  these 
creatures. 

5.  He  spake,  'Among  my  offspring  he  shall  be  suc- 
cessful who  shall  offer  that  rice-pap  to  the  Adityas.' 
Accordingly  he  alone  succeeds  who  offers  that  rice- 
pap  to  the  Adityas.  Only  that  (cake)  to  Agni  and 
Vish;m  is,  however,  generally  approved. 

6.  There  are  seventeen  kindling-verses  for  it ^  In 
a  low  voice  he  offers  to  the  two  deities.  There  are 
five  fore-offerings  and  three  after-offerings.  For  the 
sake  of  completeness  they  perform  the  patntsa;;^ya- 
^as*;  but  he  offers  no  samish/aya^s,  lest,  having 
put  on  that  garment  of  the  consecrated,  he  should 
reach  the  end  of  the  sacrifice  before  its  completion  ; 
for  the  samish/aya^s  is  the  end  of  the  sacrifice. 

7.  He  (the  sacrificer)  then  gets  himself  anointed 
(with  fresh  butter),  while  standing  east  of  the  hall. 
For,  having  been  flayed,  man  is  sore  ;  and  by  getting 
himself  anointed,  he  becomes  healed  of  his  soreness  : 
for  man's  skin  is  on  the  cow,  and  that  fresh  butter 

^  Or,  perhaps,  after  the  manner  of  us  (anu). 

2  Muir,  O.  S.  T.  IV,  15,  reads  '  parigr/hwiyat'  instead  of '  pratigr?- 
hmyat,'  and  translates,  'let  no  one  catch  an  elephant,  for  an 
elephant  partakes  of  the  nature  of  man.' 

'  For  the  ordinary  eleven  Samidhenis  (raised  to  the  number  of 
fifteen  by  repetitions  of  the  first  and  last  verses),  see  part  i,  p,  102, 
and  for  the  two  additional  ones  (dhayya),  ib.  p.  1 1 2  note. 

*  See  part  i,  p.  256;  for  the  Samish/aya^us,  ib.  p.  262. 


14  SATAPATHA-BRAHMAiVA. 

also  comes  from  the  cow.  He  (the  Adhvaryu)  thus 
supplies  him  with  his  own  skin,  and  for  this  reason 
he  gets  himself  anointed. 

8.  It  is  fresh  butter,  —  for  melted  butter  (ghee) 
belongs  to  the  gods,  and  creamy  butter^  to  men. 
Here,  on  the  other  hand,  it  is  neither  ghee  nor 
creamy  butter ;  it  should  rather  be  both  ghee  and 
creamy  butter,  for  the  sake  of  unimpaired  vigour : 
by  means  of  that  which  is  of  unimpaired  vigour  he 
accordingly  makes  him  of  unimpaired  vigour. 

9.  He  anoints  him  from  the  head  down  to  the  feet 
in  accordance  with  the  tendency  of  the  hair,  with 
the  text  (Va^.  S.  IV,  3),  '  Thou  art  the  sap  of  the 
great  ones.*  The  'great  ones,' doubtless,  is  one  of 
the  names  of  those  cows,  and  their  sap  indeed  it  is : 
therefore  he  says,  '  thou  art  the  sap  of  the  great 
ones.'  'Thou  art  life-giving:  give  me  light!' 
There  is  nothing  obscure  in  this. 

10.  Thereupon  he  anoints  the  eyes.  'Sore,  in- 
deed, is  the  eye  of  man ;  mine  is  sound,'  so  spake 
Ya^;/avalkya.  Dim-eyed,  indeed,  he  was  (heretofore) ; 
and  the  secretion  of  his  eyes  was  matter.  He  now 
makes  his  eyes  sound  by  anointing  them. 

11.  Now,  when  the  gods  slew  the  Asura-Rakshas, 
^■ush^^a^,  the  Danava,  falling  backward  entered  into 
the  eyes  of  men :  he  is  that  pupil  of  the  eye,  and 

^  Pha«/a,  explained  as  the  first  particles  of  butter  that  appear  in 
churning  (?).  The  Ka«va  recension,  on  the  other  hand,  reads 
'&gya.m  nishpa«/am '  (!)  instead,  Cf.  Taitt.  S.  VI,  1,1,  4,  Ghn'tam 
devanam,  mastu  pitrinam,  nishpakvam  (i.e.  surabhi  ghr/tam, 
'  well-seasoned  butter,'  Say.)  manushyawam ;  tad  vai  etat  sarvade- 
vatyaw/  yan.  navanitam;  also  Ait.  Br.  I,  3,  agyam  vai  devana^^i, 
surabhi  ghr/tam  manushya«am,  ayutam  pitr/«aw,  navanitaw  gar- 
bha«am ;  with  Haug's  note,  Transl.  p.  8. 

2  The  Ka«va  text  (MSS.  O.  W.)  reads  Sisna. 


Ill  KANDA,    I  ADHYAYA,    3  BRAHMAiVA,   I3.  15 

looks  like  a  young  lad^  Against  him  he  (the  sacri- 
ficer),  now  that  he  enters  on  the  sacrifice,  raises  a 
rampart  of  stone  all  round  himself,  for  the  ointment 
is  (produced  from)  stone. 

12.  It  is  such  as  comes  from  mount  Trikakud  ; 
for  when  Indra  slew  Yritra.  he  transformed  that 
eye  of  his  (Vmra's)  into  the  mount  Trikakud  I  The 
reason,  then,  why  (ointment)  from  mount  Trikakud 
(is  used),  is  that  he  thereby  puts  eye  into  eye. 
Should  he  be  unable  to  obtain  any  Traikakuda  oint- 
ment, any  other  than  Traikakuda  may  be  used ;  for 
one  and  the  same,  indeed,  is  the  significance  of  the 
ointment. 

13.  He  anoints  (the  eyes)  with  a  reed-stalk,  for 
the  reed  is  a  thunderbolt.  It  is  one  with  a  tuft,  in 
order  to  chase  away  the  evil  spirits ^     For  rootless, 

^  Sa  esha  kaninaka>^  kumaraka  iva  paribhasate.  A  play  on  the 
word  kaninaka,  which  has  the  double  meaning  of  '  youth'  and 
'  pupil  of  the  eye.'  The  St.  Petersburg  Diet,  assigns  also  to  kuma- 
raka the  meaning  of  'ball  of  the  eye'  in  this  (the  only)  passage. 
The  Ka«va  recension  reads,  Sa  esha  kumaraka  iva  kaninakayam 
(?both  'maiden'  and  'pupil  of  the  eye'). 

^  '  Indra  slew  Vntra,  his  eye-ball  fell  away,  it  became  collyrium.' 
Taitt.  S.VI,  I,  I,  5. 

^  Professor  Delbruck,  S.  F.  Ill,  27,  takes  it  thus, '  He  brushes  the 
eye  with  the  end  of  a  reed,  for  the  reed  is  a  thunderbolt  capable  of 
repelling  mischief.'  But,  if  '  virakshastayai '  belonged  to  what  pre- 
cedes, it  would  probably  have  to  be  construed  with  '  jareshikaya 
'nakti,'  the  clause  with  'vai,'  giving  the  reason,  being  inserted 
parenthetically ;  while,  in  an  idiomatic  rendering,  it  would  have  to 
be  placed  at  the  end:  He  anoints  the  eyes  with  a  reed-stalk  in 
order  to  chase  away  the  evil  spirits,  the  reed  being  a  thunderbolt. 
This  abstract  dative  of  purpose  is  very  common ;  it  being  generally 
construed  with  what  precedes,  as,  for  instance,  I,  i,  4,  i;  3,  2,  8; 
5,  3,  8;  15;  III,  I,  2,  13;  19;  3,  6;  8;  and,  with  a  parenthetic 
clause  with  'vai'  intervening,  III,  2,  i,  13;  IV,  5,  7,  7.  Not  less 
common  is  the  analogous  construction  with  a  clause  with  'ned' 


1 6  i-ATAPATHA-BRAHMAiVA. 


indeed,  and  unfettered  on  both  sides,  the  Rakshas 
roams  along  the  air ;  even  as  man  here  roams  along 
the  air^  rootless  and  unfettered  on  both  sides:  the 
reason,  then,  why  it  is  (a  reed-stalk)  with  a  tuft,  is 
to  chase  away  the  evil  spirits. 

14.  The  right  eye  he  anoints  first;  for  in  human 
practice  the  left  (eye  is  anointed)  first,  but  with  the 
gods  (it  is  done)  thus. 

15.  He  anoints  it  with  the  text,  'Thou  art  the 
eye-ball  of  Vretra,' — for  Vmra's  eye-ball  it  indeed 
is; — '  Eye-giving  thou  art :  give  me  the  eye!' 
in  this  there  is  nothing  obscure. 

16.  The  right  eye  he  anoints  once  with  the  sacri- 
ficial formula,  once  silently;  and  the  left  one  he 
anoints  once  with  the  formula,  twice  silently :  thus 
he  makes  the  left  (or  upper)  one  superior  2. 

1 7.  And  the  reason  why  he  anoints  five  times,  is 
that  the  sacrifice  is  of  equal  measure  with  the  year, 
and  five  seasons  there  are  in  the  year  :  he  thus 
obtains  possession  of  the  latter  in  five  (divisions), 
and  therefore  he  anoints  five  times. 

18.  He  then  purifies  him  with  a  cleanser  (pavitra, 
strainer)  of  sacred  grass ;  for  impure,  indeed,  is 
man : — he  is  foul  within  in  that  he  speaks  un- 
truth ; — and  sacred  grass  is  pure  :  '  Having  become 
pure,  I  shall  be  consecrated,' thus  he  thinks; — and  the 
stalks  of  sacred  grass  are  a  means  of  cleansing, — 


('  lest  such  an  event  should  happen')  instead  of  the  dative  of  the 
abstract,  cf.  I,  2,  i,  8 ;  9  ;  IV,  5,  9,  3. 

1  I  now  take  this  passage  differently  from  my  interpretation  of 
I,  I,  2,  4  ('and,  in  order  that  this  man  may  move  about  the  air, 
rootless  and  unfettered  in  both  directions').     See  also  IV,  i,  i,  20. 

2  '  Tad  uttaram  evaitad  uttaravat  karoti ;'  '  uttaram  dvaitad  utta- 
ram  karoti,'  Ka«va  recension.     Cf.  p.  2,  note  i. 


Ill  KANDA,    I  ADHYAYA,    3  BRAHMAiVA,   2  2.  I  7 


'Having become  cleansed,  I  shall  be  consecrated,' thus 
he  thinks ;  and  therefore  he  purifies  him  with  a 
cleanser  of  sacred  grass. 

19.  It  may  consist  of  one  (stalk  of  grass);  for 
that  blower  (or  purifier,  the  Wind)  is  one  only,  and 
in  accordance  with  his  nature  is  this  (cleanser) : 
hence  it  may  consist  of  one  (stalk). 

20.  Or  there  may  be  three  (stalks) ;  for  one,  in- 
deed, is  that  blower,  but  on  entering  into  man  he 
becomes  threefold,  to  wit,  the  out-breathing,  the 
in-breathing,  and  the  through-breathing^  and  in 
accordance  with  his  measure  is  this  (cleanser) :  hence 
there  may  be  three  (stalks). 

21.  Or  there  may  be  seven  (stalks');  for  there  are 
seven  vital  airs  of  the  head  :  hence  there  may  be 
seven  (stalks).  There  may  even  be  thrice  seven, — 
one  and  twenty:  such  indeed  is  perfection. 

22.  He  purifies  him  with  seven  (stalks)  each  time, 
with  the  text  (Va^.  S.  IV,  4),  'May  the  Lord  of 
thought  purify  me  !'  The  lord  of  thought  doubt- 
less is  Pra^apati^:  he  thereby  means  to  say,  '  May 
Pra^apati  purify  me!'  'May  the  lord  of  speech 
purify  me  !'  The  lord  of  speech  doubtless  is  Pra^a- 
pati*:  he  thereby  means  to  say,  'May  Pra^apati 
purify  me!'  'May  the  divine  Savitrz  purify 
me,' — for  well  purified  indeed  is  he  whom  the  divine 

^  See  part  i,  p.  19,  note  2. 

^  The  Taitt.  S.  VI,  i,  r  allows  the  option  between  (one),  2,  3,  5,  6, 
7,  9,  and  21  stalks;  while  the  Ait.  Br.  I,  3  mentions  only  the 
highest  number. 

^  The  Ka«va  text  adds,  sa  hi  /^ittanam  ish/e, '  for  he  rules  over 
the  thoughts.' 

*  The  Kawvas  read,  ayaw  vava  vakpatir  yo  'y^'"^  pavate,  tad 
enam  esha  punati,  'the  lord  of  speech  doubtless  is  that  blower 
(purifier,  the  wind) :  hence  it  is  he  that  purifies  him.' 
[26]  C 


1 8  ^ATAPATHA-BRAHMAiVA. 

Savitr^  has  purified^;  therefore  he  says,  'May  the 
divine  Savitrz  purify  me!' — 'with  a  flawless 
cleanser;'  for  that  blower  (the  wind)  is  indeed  a 
flawless  cleanser  :  '  with  that  one,'  he  means  to  say ; 
'with  the  rays  of  the  sun;'  for  they,  the  rays  of 
the  sun,  are  indeed  purifiers  ;  therefore  he  says, 
'with  the  rays  of  the  sun.' 

23.  'O  Lord  of  the  pavitra'  (means  of  puri- 
fication),— for  he  (who  is  consecrated)  is  indeed 
the  lord  of  the  pavitra, — 'of  thee,  purified  by 
the  pavitra, — for  he  is  indeed  purified  by  the 
pavitra;  —  'with  whatsoever  desire  I  purify 
myself,  may  I  be  able  to  effect  it!'  whereby  he 
says,  '  May  I  reach  the  end  of  the  sacrifice !' 

24.  He  then  makes  him  pronounce  the  beginning 
of  the  benedictions  (Va^.  S.  IV,  5),  'We  approach 
you,  O  gods,  for  desirable  goods,  at  the  open- 
ing ofthesacrifice;  we  call  on  you,  O  gods,  for 
holy^  blessings.'  Thereby  the  officiating  priests 
invoke  on  him  those  blessings  which  are  their  own. 

25.  He  (the  sacrificer)  then  bends  his  fingers 
inwards,  viz.  the  two  (little  fingers),  with  the  text 
(Va^.  S.  IV,  6),  'Hail,  from  the  mind  (I  take 
hold  of)  the  sacrifice  !' — the  two  (nameless  or  ring 
fingers)  with,  'Hail,  from  the  wide  ether!' — the 
two  (middle  fingers)  with, '  Hail,  from  the  sky  and 
earth  !' — with, '  Hail,  from  the  wind,  I  take  hold 
(of  the  sacrifice)!'  he  clenches  both  fists ^    Not  visibly 

^  See  p.  8,  note  3. 

^  I  take  yagmyasa/i  as  ace.  pi.  fem.,  as  does  Mahidh.  Perhaps 
it  ought  to  be  translated  '  for  prayers  proper  at  the  sacrifice,'  whereby 
he  makes  sure  that  each  priest  uses  his  own  proper  prayers  during 
the  sacrifice. 

^  For  the  symbolic  meaning  of  the  closing  of  the  hands,  see 
III,  2,1,6;  Ait.  Br.  I,  3,  20. 


Ill  KANDA,    I  ADHYAYA,    3  BRAHMAiVA,  28.  1 9 

indeed  is  the  sacrifice  to  be  taken  hold  of,  as  is  either 
this  staff  or  the  garment, — but  invisible  indeed  are 
the  gods,  invisible  is  the  sacrifice. 

26.  Now  when  he  says,  '  Hail,  from  the  mind 
(I  take  hold  of)  the  sacrifice,'  he  takes  hold  of  it 
from  the  mind ; — in  saying,  '  From  the  wide  ether,' 
he  takes  hold  of  it  from  the  ether  ; — in  saying,  '  From 
heaven  and  earth,'  he  takes  hold  of  it  from  those 
two,  heaven  and  earth,  on  which  this  entire  universe 
rests  ;— and  in  saying, '  From  the  wind  I  take  hold  of 
(the  sacrifice)' — the  wind  being  the  sacrifice — he 
takes  hold  of  the  sacrifice  directly. 

27.  And  when  he  calls,  'Hail!  HailM'  —  the 
'Svaha'  being  the  sacrifice — he  thereby  appropriates 
the  sacrifice.  Here  now  he  restrains  his  speech  ;  the 
sacrifice  being  speech  :  he  thereby  appropriates  -  the 
sacrifice. 

28.  He  (the  Adhvaryu)  then  makes  him  enter 
the  hall.  He  walks  along  the  back  of  the  Ahava- 
niya  and  the  front  of  the  Garhapatya^, — this  is  his 
passage  until  the  Soma  pressing.  The  reason  why 
this  is  his  passage  until  the  Soma  pressing  is  this. 
The  fire  is  the  womb  of  the  sacrifice,  and  the  conse- 
crated is  an  embryo ;  and  the  embryo  moves  about 

^  That  is,  '  svaha'  in  each  formula.  The  Sa/whita  has  twice 
'  svaha'  in  the  last  formula  (svaha  vatad  arabhe  svaha),  to  which 
this  might  refer,  but  neither  recension  of  the  Brahmawa  mentions 
the  final  '  svaha.' 

2  Literally,  'he  takes  within  him'  (as  the  speech  confined  within 
him  through  silence). 

2  That  is,  he  enters  the  hall  by  the  front  (east)  door,  then  walks 
along  the  north  side  of  the  Ahavaniya  and  altar,  and  passes  between 
the  Garhapatya  and  altar  to  his  seat  south  of  the  Ahavaniya.  The 
Pratiprasthatrz"  then  silently  anoints  and  purifies  the  Dikshita's  wife 
and  leads  her  into  the  hall,  either  by  the  front  or  back  door. 

C   2 


20  .SATAPATHA-BRAHMAiVA. 

within  the  womb.  And  since  he  (the  sacrificer) 
moves  about  there  (between  the  fires),  and  now 
turns  round  and  now  back,  therefore  these  embryos 
move  about,  and  now  turn  round  and  now  back. 
Hence  this  is  his  passage  till  the  Soma  pressing. 

Fourth  BRAHMAiVA. 

1.  All  formulas  of  the  consecration  are  audgra- 
bha?^a  (elevatory),  since  he  who  is  consecrated  ele- 
vates himself  (ud-grabh)  from  this  world  to  the  world 
of  the  gods.  He  elevates  himself  by  means  of  these 
same  formulas,  and  therefore  they  say  that  all  formu- 
las of  the  consecration  are  *  audgrabha/^a.'  Now  they 
also  (specially)  designate  these  intermediate  ones  as 
*  audgrabha;/a,'  because  these  are  libations  \  and 
a  libation  is  a  sacrifice.  For  the  muttering  of  a 
sacrificial  formula  is  an  occult  (form  of  sacrifice),  but 
a  libation  is  a  direct  (form  of)  sacrifice  :  hence  it  is 
by  this  same  sacrifice  that  he  elevates  himself  from 
this  world  to  the  world  of  the  gods. 

2.  And  again,  the  three  libations  which  he  makes 
with  the  dipping-spoon  (sruva)  are  said  to  be  *  adhi- 
taya^usl'  The  fourth  libation  is  made  for  the  sake 
of  completeness  ;  while  the  fifth,  which  is  made  with 
the  offering-spoon  (srui;,  viz.  the  ^hu),  is  the  real 
audgrabha;2a-libation :    for    he    makes    it   with   an 


^  While  all  the  formulas  of  the  Diksha  are  supposed  to  be  of  an 
'elevatory  (audgrabha^za)' character,  the  designation  '  audgrabha- 
«ani  (ya^ftwshi,  or  elevatory  formulas)'  is  specially  applied  to  the 
five  libations  described  in  the  succeeding  paragraphs.  The  Ka«va 
text  reads, — atha  yad  etany  avantaram  audgrabhawanity  akhyayanta 
Shutayo  hy  eta  ahutir  hy  eva  ya^wa/^  paroksham  iva  hi  tad  yad 
ya^ur  ^apaty  etena  hi  tad  ya^fienodgn'bhwite. 

^  I.  e.  ya^us  for  some  '  meditated'  object. 


Ill  KANDA,    I  ADHYAYA,    4  BRAHMAA'A,  8.  21 

anush/ubh  verse,  and  the  anush/ubh  is  speech,  and 
the  sacrifice  also  is  speech, 

3.  By  means  of  the  sacrifice  the  gods  obtained 
that  supreme  authority  which  they  now  wield.  They 
spake,  '  How  may  this  (world)  of  ours  be  unattain- 
able by  men!'  They  then  sipped  the  sap  of  the 
sacrifice,  as  bees  would  suck  out  honey ;  and  having 
drained  the  sacrifice  and  effaced  its  traces  by  means 
of  the  sacrificial  stake,  they  disappeared :  and  because 
they  effaced  (scattered,  yopaya)  therewith,  therefore 
it  is  called  yupa  (stake). 

4.  Now  this  was  heard  by  the  i?2shis.  They  col- 
lected the  sacrifice,  just  as  this  sacrifice  is  collected 
(prepared)^ ;  for  even  so  does  he  now  collect  the  sacri- 
fice, when  he  offers  those  (audgrabha/^a)  libations. 

5.  He  offers  five  libations,  because  the  sacrifice  is 
commensurate  to  the  year,  and  there  are  five  seasons 
in  the  year :  thus  he  gains  it  (the  year)  in  five 
(divisions),  and  therefore  he  makes  five  libations. 

6.  Now  then  of  the  oblation  (Va^.  S.  IV,  7) :  'To 
the  Purpose,  to  the  Impulse,  to  Agni,  hail!' 
At  the  outset  he  indeed  purposes  to  sacrifice.  What 
part  of  the  sacrifice  (is  contained)  in  this  (first  liba- 
tion), that  he  now  collects  and  makes  his  own. 

7.  'To  Wisdom,  to  Thought,  to  Agni,  hail!' 
with  wisdom  and  thought  he  indeed  conceives  that 
he  may  sacrifice.  What  part  of  the  sacrifice  (is  con- 
tained) in  this  (second  libation),  that  he  now  collects 
and  makes  his  own. 

8.  'To  Initiation,  to  Penance,  to  Agni,  hail!' 
This  is  merely  uttered,  but  no  libation  is  made. 


1  Sam-bhn;  on  the  technical  meaning  of  this  verb  (to  equip, 
prepare)  and  the  noun  sambhara,  see  part  i,  p.  276,  note  i. 


2  2  i-ATAPATHA-BRAHMAiVA. 


9.  'To  Sarasvati,  to  Pushan,  to  Agni,  hail!' 
Now  Sarasvati  is  speech,  and  the  sacrifice  also  is 
speech.  And  Pushan  represents  cattle,  because 
Pushan  means  prosperity  (push/i),  and  cattle  also 
means  prosperity,  since  the  sacrifice  means  cattle. 
What  part  of  the  sacrifice  (is  contained)  in  this  (third 
libation),  that  he  now  collects  and  makes  his  own. 

10.  As  to  this  they  say,  'These  (three)  libations 
are  offered  indefinitely ;  they  are  unestablished, 
without  a  god :  therein  is  neither  Indra,  nor  Soma, 
nor  Agni.' 

11.  'To  the  Purpose,  to  the  Impulse,  to  Agni, 
hail !' — not  any  one  (god  we  obtain)  from  thisM  But 
Agni  surely  is  definite,  Agni  is  established  :  when 
he  offers  in  Agni  (the  fire),  surely  those  (libations) 
are  thereby  made  definite,  are  thereby  established  : 
for  this  reason  he  offers  at  all  libations  with,  'To 
Agni,  hail!'  Moreover,  these  libations  are  called 
'  adhitaya^uwshi.' 

12.  'To  the  Purpose,  to  the  Impulse,  to  Agni, 
hail!'  he  says;  for  by  his  own  mind  he  purposes  to 
sacrifice,  and  from  his  own  mind  he  impels  it  (the 
sacrifice)  when  he  performs  it :  these  two  deities — 
the  Purpose  and  the  Impulse — are  meditated  upon 
(adhita)  in  his  mind. 

13.  'To  Wisdom,  to  Thought,  to  Agni,  hail!'  he 
says ;  for  with  wisdom  and  thought  he  indeed  con- 
ceives   that   he    may  sacrifice :  these  two  deities — 

^  This  last  sentence  has  probably  to  be  taken  ironically.  In  the 
Ka«va  text  it  seems  to  form  part  of  the  objection  raised :  Sa  yat 
sarveshv  agnaye  svaheti  ^uhoty  anaddheva  va  eta  ahutayo  huyante 
'pratish//^ita  iva  na  hi  kasyai  kana,  devatayai  huyante  11  akutyai  pra- 
yu^a  iti  tan  nagnir  nendro  na  somo,  medhayai  manasa  iti  nato 
'nyatara/^  ^anaivam  eva  sarveshv,  agnir  uva  addha  .  .  . 


Ill  KAiVDA,    I   ADHYAYA,    4    BRAHMAiVA,   1 7.  23 

Wisdom  and  Thought — are  meditated  upon  in  his 
mind. 

14.  'To  Sarasvati,  to  Pushan,  to  Agni,  hail!'  he 
says  ;  for  Sarasvati  is  speech,  and  the  sacrifice  also  is 
speech :  this  deity — Speech — is  meditated  upon  in  his 
mind.  Pushan,  on  the  other  hand,  means  cattle,  for 
Pushan  means  prosperity  (push/i),  and  cattle  means 
prosperity,  since  the  sacrifice  means  cattle  :  hence 
cattle  are  meditated  upon  in  his  mind.  And  because 
fliese  deities  are  meditated  upon  (a-dhita)  in  his 
mind,  therefore  (these  libations)  are  called  adhi- 
taya^umshi. 

15.  He  then  offers  the  fourth  libation,  with  the 
text,  'Ye  divine,  vast,  all-soothing  Waters! 
Heaven  and  Earth,  wide  Ether!  let  us  render 
homage  unto  Br^'haspati  with  offering,  hail!' 
This  (libation)  truly  is  nearer  to  the  sacrifice,  since  he 
praises  the  waters,  and  water  is  sacrifice.  '  Heaven 
and  Earth !  wide  Ether ! '  he  says,  because  he 
thereby  praises  the  worlds.  '  Let  us  render  homage 
unto  Brehaspati,  with  offering,  hail!'  he  says;  for 
Brz'haspati  is  the  Brahman,  and  the  sacrifice  also  is 
the  Brahman :  for  this  reason  also  this  (libation)  is 
nearer  to  the  sacrifice. 

16.  But  the  fifth  libation  which  he  makes  with 
the  offering-spoon  (sru/^),  doubtless  is  the  veritable 
sacrifice ;  for  he  offers  it  with  an  anush/ubh  (verse), 
and  the  anush/ubh  is  speech  and  so  is  the  sacrifice. 

17.  In  the  first  place  he  pours  the  butter,  which 
remains  in  the  dhruva,  into  the  ^\ihu.  -He  then 
ladles  with  the  sruva  three  times  butter  from  the 
melting-pot  into  the  ^uhu  :  with  what  he  takes  the 
third  time  he  fills  the  sruva  ^ 

^  The  third  time  he  holds  the  sruva  over  the  ^uhu  and  pours 


24  SATAPATHA-BRAHMAiVA. 

i8.  He  offers,  with  the  text  (Va^.  S.  IV,  8  ;  Rig- 
veda  V,  50,  i),  '  May  every  mortal  espouse  the 
friendship  of  the  divine  guide!  every  one 
prayeth  for  wealth  :  let  him  choose  glory,  that 
he  may  prosper,  hail !' 

19.  Now  this  (verse  and  libation)  consists  of  five 
parts  in  respect  of  deities  ^ :  '  vii"vo  devasya '  refers 
to  the  Vi^ve  Deva/^ ;  '  netur '  to  Savitr^ ;  '  marto 
vurita '  to  Mitra ;  '  dyumna;;^  vrznita, '  to  Brzhaspati, 
since  Brzhaspati  means  dyumna  (glory) ;  and  '  pu- 
sh yase  '  (for  prospering)  refers  to  Pushan. 

20.  This  (libation),  then,  consists  of  five  parts,  in 
respect  of  deities ; — fivefold  is  the  sacrifice,  fivefold 
the  animal  victim,  and  five  seasons  there  are  in  the 
year :  the  latter  he  accordingly  gains  by  this  (liba- 
tion) consisting  of  five  parts  in  respect  of  deities. 

21.  He  offers  this  libation  with  an  anush/ubh 
verse,  because  the  anush/ubh  is  speech,  and  the 
sacrifice  is  speech  ;  so  that  he  thereby  obtains  the 
real  sacrifice. 

22.  As  to  this  they  say,  '  Let  him  offer  only  this 
one  :  for  whatever  object  the  others  are  offered,  that 
object  he  gains  even  by  this  one.'     And,  indeed'-^,  if 


ghee  from  the  pot  into  the  sruva,  so  as  to  fill  it ;  after  which  he 
pours  it  from  the  sruva  into  the  ^uhu,     Katy.  VII,  3,18  comm. 

1  The  Taitt.  S.  (VI,  i,  2,  5)  divides  the  couplet  into  its  four 
padas,  which  it  assigns  to  Savit/v',  the  Fathers,  the  Vijve  Deva/z, 
and  Pushan  respectively.  The  various  reading  '  vi^ve'  of  the  Black 
Ya^us,  instead  of  '  vijva/z,'  is  very  remarkable. 

^  The  author  here  states,  in  his  own  words,  the  reasons  (by 'vai') 
which  have  led  the  teachers  referred  to  to  maintain  that  by  offering 
this  one  oblation  one  gains  all  the  objects  in  view.  The  Kawva 
text  includes  the  entire  passage  regarding  the  fivefold  division  of 
the  formula  and  oblation  (pars.  19-21)  in  the  argument  of  those 
teachers.   For  a  detailed  description  of  the  pur7?ahuti,  or  full-offering, 


Ill  KANDA,    2  ADHYAYA,    I  BRAHMAiVA,   I.  25 

he  offers  only  this  one,  he  would  offer  a  full-offering ; 
and  the  full  means  everything :  hence  he  gains 
everything  by  this  (oblation).  And  by  filling  the 
dipping-spoon  (sruva),  he  fills  the  offering-spoon 
(^hii),  and  the  latter  he  offers  full.  This,  however, 
is  a  mere  statement  (of  others'  views)  ^ ;  but  all  (five) 
libations  are  offered. 

23.  He  offers  this  one  with  an  anush/ubh  verse. 
Being  an  anush/ubh  verse,  it  consists  of  thirty-one 
syllables.  Now  there  are  ten  fingers,  ten  toes,  ten 
vital  airs,  and  the  thirty-first  is  the  body  wherein 
those  vital  airs  are  contained ;  for  this  much  consti- 
tutes man,  and  the  sacrifice  is  a  man,  the  sacrifice  is 
of  the  same  proportion  as  a  man  2.  Thus,  whatever 
the  extent  of  the  sacrifice,  whatever  its  measure,  to 
that  extent  he  takes  possession  of  it  by  means  of 
this  (libation),  when  he  offers  it  with  an  anush/ubh 
verse  of  thirty-one  syllables. 

Second  Adhyaya.     First  BRAHMAiVA. 

A 

I.  South  of  the  Ahavaniya  he  spreads  two  black 
antelope  skins  on  the  ground,  with  the  neck  parts 
towards  the  east:  thereon  he  consecrates  him.  If 
there  are  two  (skins),  they  are  an  image  of  these  two 
worlds  (heaven  and  earth),  and  thus  he  consecrates 
him  on  these  two  worlds. 

see  part  i,  p.  302,  note  2.  A  similar  view,  that  the  full-offering 
renders  other  oblations  unnecessary,  is  there  given  (II,  2,  i,  5). 

^  Saisha  mimawisaiva,  '  This,  however,  is  mere  speculation,' 
Kawva  recension. 

^  See  I,  2,  5,  14,  with  note.  The  sacrifice  represents  the  sacri- 
ficer  himself,  and  thus  he  makes  sure  of  his  offering  up  his  entire 
Self,  and  obtaining  a  new  divine  Self,  and  a  place  among  the 
immortals. 


26  -S-ATAPATHA-BRAHMAiVA. 

2.  They  are  joined  (fitted)  together  along  their 
edge\  for  these  two  worlds  are  also,  as  it  were, 
joined  together  at  their  edge.  At  the  hind  part  they 
are  fastened  togfether  throuo^h  holes :  thus,  after 
uniting  (mithunikr/tya)  these  two  worlds,  he  conse- 
crates him  thereon. 

3.  But  if  there  be  only  one  (skin),  then  it  is  an 
image  of  these  (three)  worlds ;  then  he  consecrates 
him  on  these  (three)  w^orlds.  Those  (hairs)  which 
are  white  are  an  image  of  the  sky  ;  those  which  are 
black  are  (an  image)  of  this  (earth)  ; — or,  if  he  likes, 
conversely :  those  which  are  black  are  an  image  of 
the  sky,  and  those  which  are  white  are  (an  image) 
of  this  (earth).  Those  which  are  of  a  brownish 
yellow  colour 2,  are  an  image  of  the  atmosphere. 
Thus  he  consecrates  him  on  these  (three)  worlds. 

4.  And  let  him,  in  that  case,  turn  in  the  hind  end 
(of  the  skin)^ :  thus,  after  uniting  these  worlds  with 
each  other,  he  consecrates  him  thereon. 

5.  He  then  squats  down  behind  the  two  skins, 
with  his  face  towards  the  east  and  with  bent  (right) 
knee;  and  while  touching   them   thus^  at  a  place 

^  The  two  skins  are  fitted  together  at  the  inner  sides,  and  stretched 
along  the  ground  by  means  of  wooden  pins  driven  into  the  ground 
and  passed  through  holes  all  round  the  edge  of  the  skins ;  the  hairy 
sides  of  the  latter  remaining  outside  (above  and  below).  At  their 
hind  parts  they  are  tacked  together  by  '  means  of  a  thong  passed 
through  the  holes  and  tied  together  in  a  loop.' 

2  Yany  eva  babhriawiva  hariwi.  The  Ka«va  text  reads,  Yany  eva 
madhye  babhru«i  va  hariwi  va, '  those  in  the  centre  (or  between  the 
black  and  white)  which  are  either  brown  or  yellow  (grey). 

^  According  to  Katy.  VII,  3,  21  it  would  seem  that  the  two  hind 
feet,  or  one  of  them,  should  be  doubled  up  (at  the  joint)  and  sewed 
under.  According  to  the  Sutras  of  the  Black  Ya^us,  on  the  other 
hand,  the  right  fore-foot  is  turned  under. 

*  According  to  the  Sutras  of  the  Black  Ya^us,  he  is  to  touch  at 


Ill  KANDA,    2  ADHYAYA,    I   BRAHMAiVA,  9.  2^ 

where  the  white  and  black  (hair)  join,  he  mutters 
(Vaf.  S.  IV,  9), 'Ye  are  the  images  of  the  J^z^ 
and  Saman;' — an  image  doubtless  is  what  is  con- 
formable M  '  Ye  are  conformable  to  the  ri'/^s  and 
samans'  he  thereby  means  to  say. 

6.  'I  touch  you.'  Now,  he  who  is  consecrated 
becomes  an  embryo,  and  enters  into  the  metres  : 
hence  he  has  his  hands  closed,  since  embryos  have 
their  hands  closed. 

7.  And  when  he  says,  '  I  touch  you,'  he  means 
to  say,  '  I  enter  into  you.'  '  Do  ye  guard  me  up 
to  the  goal  of  this  sacrifice!'  whereby  he  says, 
'  Do  ye  protect  me  until  the  completion  of  this 
sacrifice  !' 

8.  He  then  kneels  down  with  his  right  knee  (on 
the  skin),  with  the  text,  'Thou  art  a  refuge: 
afford  me  refuge!'  for  the  skin  (/^arma)  of  the 
black  deer  it  is  indeed  among  men,  but  among  the 
gods  it  is  a  refuge  (i^arma) :  therefore  he  says, 
'  Thou  art  a  refuge  :  afford  me  refuge.'  *  Homage 
be  to  thee:  injure  me  not  !^  Now  he  who  raises 
himself  upon  the  sacrifice^  doubtless  raises  himself 
to  one  that  is  his  better ;  for  the  black  deer  skin  is 
a  (means  of)  sacrifice.  Hereby,  now,  he  propitiates 
that  sacrifice,  and  thus  that  sacrifice  does  not  injure 
him  :  for  this  reason  he  says, '  Homage  be  to  thee  : 
injure  me  not !' 

9.  He  must  indeed  sit  down  first  on  the  hind  part 
(of  the  skin).  Were  he,  on  the  other  hand,  to  sit 
down  at  once  in  the  middle  (of  the  skin),  and  were 

the  same  time  the  white  hair  with  his  thumb  and  the  black  with  his 
fore-finger.     Say.  on  Taitt.  S.  I,  2,  2  (vol.  i,  p.  297). 

^  Sieya.fnsa.fn  va  esha  upadhirohati  yo  manushya/^  san  ya^iiam 
upadhirohati.    Ka«va  recension. 


28  i-ATAPATHA-BRAHMAiVA. 


any  one  there  to  curse  him,  saying, '  He  shall  either 
become  demented  or  fall  down  headlong ! '  then  that 
would  indeed  come  to  pass.  Let  him  therefore  first 
sit  down  on  the  hind  part  (of  the  skin). 

10.  He  then  girds  himself  with  the  zone.  For 
once  upon  a  time  when  the  Ahgiras  were  consecrated, 
they  were  seized  with  weakness,  for  they  had  pre- 
pared no  other  food  but  fast -milk.  They  then 
perceived  this  (source  of)  strength  (viz.  the  zone), 
and  this  (source  of)  strength  they  put  in  (or  round) 
the  middle  of  their  body  as  a  (means  of  attaining) 
completion :  and  thereby  they  attained  comple- 
tion. And  so  does  he  now  put  that  (source  of) 
strength  in  the  middle  of  his  body  and  thereby 
attain  completion. 

11.  It  is  made  of  hemp.  Hempen  it  is  in  order 
to  be  soft.  Now  when  Pra^apati,  having  become  an 
embryo,  sprung  forth  from  that  sacrifice,  that  which 
was  nearest  to  him,  the  amnion,  became  hempen 
threads  :  hence  they  smell  putrid.  And  that  which 
was  the  outer  membrane  (and  placenta)  became  the 
garment  of  the  consecrated.  Now  the  amnion  lies 
under  the  outer  membrane,  and  hence  that  (zone)  is 
worn  under  the  garment.  And  in  like  manner  as 
Pra^apati,  having  become  an  embryo,  sprung  forth 
from  that  sacrifice,  so  does  he  become  an  embryo 
and  spring  forth  from  that  sacrifice. 

12.  It  (the  cord)  is  a  triple  one,  because  food  is 
threefold,  food  being  cattle.  (Moreover)  the  father 
and  mother  (are  two),  and  that  which  is  born  is  a 
third :  hence  it  is  a  triple  (cord). 

13.  It  is  intertwined  with  a  shoot  of  reed  (mu;1fa) 
grass,  for  the  sake  of  chasing  away  the  evil  spirits, 
the   reed  being  a  thunderbolt.     It  is  plaited  after 


Ill  KAiV^DA,    2  ADHYAYA,   I   BRAHMAiVA,  1 8.  29 

the  manner  of  a  braid  of  hair.  For  were  it  to  be 
twisted^  sunwise  (from  left  to  right)  as  any  other 
cords,  it  would  be  human ;  and  were  it  twisted  con- 
trary to  the  course  of  the  sun,  it  would  be  sacred  to 
the  Fathers :  hence  it  is  plaited  after  the  manner  of 
a  braid  of  hair. 

14.  He  girds  himself  with  it,  with  the  text  (Vaf.  S. 
IV,  10),  'Thou  art  the  strength  of  the  Angi- 
ras,' — for  the  Angiras  perceived  this  (source  of) 
strength  ; — '  soft  as  wool,  bestow  thou  strength 
on  me!'  there  is  nothing  obscure  in  this. 

15.  He  then  tucks  up  the  end  of  his  (nether)  gar- 
ment, with  the  text,  'Thou  art  Soma's  tuck.' 
For  heretofore  it  was  the  tuck  of  him,  the  unconse- 
crated ;  but  now  that  he  is  consecrated,  it  is  that  of 
Soma  2 :  therefore  he  says, '  Thou  art  Soma's  tuck.' 

16.  He  then  wraps  up  (his  head)^.  For  he  who 
is  consecrated  becomes  an  embryo  ;  and  embryos  are 
enveloped  both  by  the  amnion  and  the  outer  mem- 
brane :  therefore  he  covers  (his  head). 

17.  He  covers  himself,  with  the  text,  'Thou  art 
Vish;2u's  refuge,  the  refuge  of  the  sacrificer.' 
He  who  is  consecrated  indeed  becomes  both  Vish/m 
and  a  sacrificer  ;  for  when  he  is  consecrated,  he  is 
Vishnu ;  and  when  he  sacrifices,  he  is  the  sacrificer  : 
therefore  he  says,  *  Thou  art  Vish;^u's  refuge,  the 
refuge  of  the  sacrificer.' 

18.  Thereupon  he  ties  a  black  deer's  horn  to  the 

^  Twisted  and  plaited  is  here  expressed  by  the  same  term 
'  sr/sh/a.' 

^  Literally,  but  now  (it  being  that)  of  (him)  the  consecrated,  (it 
is  that)  of  Soma. 

^  With  his  upper  garment,  or,  according  to  others,  with  a  turban. 
Katy.VII,  3,  28  schoU. 


30  S-ATAPATHA-BRAHMAiVA. 


end  (of  his  garment').  Now  the  gods  and  the 
Asuras,  both  of  them  sprung  from  Pra^apati,  en- 
tered upon  their  father  Pra^apati's  inheritance  :  the 
eods  came  in  for  the  Mind  and  the  Asuras  for 
Speech.  Thereby  the  gods  came  in  for  the  sacri- 
fice and  Asuras  for  speech;  the  gods  for  yonder 
(heaven)  and  the  Asuras  for  this  (earth). 

19.  The  gods  said  to  Ya^?^a  (m.,  the  sacrifice), 
'  That  Va/C'  (f.,  speech)  is  a  woman:  beckon  her,  and 
she  will  certainly  call  thee  to  her.'  Or  it  may  be,  he 
himself  thought,  '  That  Va/^  is  a  woman :  I  will 
beckon  her  and  she  will  certainly  call  me  to  her.' 
He  accordingly  beckoned  her.  She,  however,  at 
first  disdained  him  from  the  distance:  and  hence 
a  woman,. when  beckoned  by  a  man,  at  first  disdains 
him  from  the  distance.  He  said, '  She  has  disdained 
me  from  the  distance.' 

20.  They  said,  '  Do  but  beckon  her,  reverend  sir, 
and  she  will  certainly  call  thee  to  her.'  He  beckoned 
her ;  but  she  only  replied  to  him,  as  it  were,  by 
shaking  her  head :  and  hence  a  woman,  when 
beckoned  by  a  man,  only  replies  to  him,  as  it  were, 
by  shaking  her  head.  He  said,  'She  has  only 
replied  to  me  by  shaking  her  head.' 

21.  They  said,  'Do  but  beckon  her,  reverend 
sir,  and  she  will  certainly  call  thee  to  her.'  He 
beckoned  her,  and  she  called  him  to  her ;  and  hence 
a  woman  at  last  calls  the  man  to  her.  He  said, 
*  She  has  indeed  called  me.' 


1  The  Madhyandinas  tied  the  horn  to  the  unwoven  end  (thrum, 
daya)  of  the  nether  garment  which  was  tucked  through  (par.  15) 
and  then  allowed  to  hang  down  in  front.  The  Ka«vas,  on  the 
other  hand,  tied  it  to  the  hem  of  the  upper  garment  (uttarasi/('e  ! 
Ka«va  text);  of.  Katy.VII,  3,  29  scholl. 


Ill  KAiVDA,    2  ADHYAYA,    I   BRAHMAiS^A,  23.  3 1 

2  2.  The  gods  reflected,  '  That  Va/§  being  a  woman, 
we  must  take  care  lest  she  should  allure  him^ — Say 
to  her,  "Come  hither  to  me  where  I  stand!"  and 
report  to  us  her  having  come.'  She  then  went  up 
to  where  he  was  standing.  Hence  a  woman  goes 
to  a  man  who  stays  in  a  well-trimmed  (house).  He 
reported  to  them  her  having  come,  saying,  '  She  has 
indeed  come.' 

23.  The  gods  then  cut  her  off  from  the  Asuras ; 
and  having  gained  possession  of  her  and  enveloped 
her  completely  in  fire,  they  offered  her  up  as  a  holo- 
caust, it  being  an  offering  of  the  gods  ^.  And  In 
that  they  offered  her  with  an  anush/ubh  verse, 
thereby  they  made  her  their  own ;  and  the  Asuras, 
being  deprived  of  speech,  were  undone,  crying,  *  He 
'lavaA !  he  'lava/^^l 

^  Yosha  va  iyam  vag  yad  enaw  na  yuvita.  The  St.  Petersburg 
Diet,  (s,  V.  yu)  takes  it  differently, '  That  Vak  is  indeed  a  woman, 
since  she  does  not  wish  to  draw  him  towards  herself  (i.e.  since  she 
does  not  want  him  to  come  near  her).'  Sayawa,  on  the  other  hand, 
explains  it  elliptically,  'Since  she  has  not  joined  him  (no  confidence 
can  be  placed  in  her).'  The  Ka«va  text  reads :  Ta  u  ha  deva 
bibhaya»2  /^akrur  yosha  va  iyam  iti  yad  va  enam  na  yuviteti. 
Perhaps  in  our  passage  also  we  should  read  '  yuvita  '  (as  proposed 
by  Delbriick,  Syntact.  Forschungen  III,  p.  79),  and  translate,  'Verily 
that  Va^  is  a  woman  :  (it  is  to  be  feared)  that  she  will  [or,  it  is  to  be 
hoped  that  she  will  not]  allure  him  [viz.  so  that  Yagiia.  also  would 
fall  to  the  share  of  the  Asuras] ; '  '  Dass  sic  ihn  nur  nicht  an  sich 
fesselt ! '  For  similar  elliptic  constructions  with  yad  and  the  op- 
tative, see  paragraphs  26  and  27;  and  II,  2,  4,  3  ['Dass  er  mich 
nur  nicht  auffrisst !'] ;  IV,  3,  5,  3  ('  Dass  uns  nur  die  Rakshas  nichts 
zu  Leide  thun!') ;  IV,  6,  9,  i.     One  would  expect  an  '  iti'  here. 

^  And  therefore  requiring  no  priests'  portion  &c.  to  be  taken 
from  it. 

*  According  to  Saya?/a, '  He  'lavo  '  stands  for  '  He  'rayo  (i.  e.  ho, 
the  spiteful  (enemies))!'  which  the  Asuras  were  unable  to  pronounce 
correctly.  The  Kawva  text,  however,  reads,  te  hattava-^o  'sura 
hailo  haila  ity  etaw  ha  \akam  vadanta/2  parababhuvuA ;  (?  i.  e.  He 


32  SATAPATHA-BRAHMAiVA. 

24.  Such  was  the  unintelHgible  speech  which  they 
then  uttered, — and  he  (who  speaks  thus)  is  a  MleZV/a 
(barbarian).  Hence  let  no  Brahman  speak  barba- 
rous language,  since  such  is  the  speech  of  the 
Asuras.  Thus  alone  he  deprives  his  spiteful  ene- 
mies of  speech ;  and  whosoever  knows  this,  his 
enemies,  being  deprived  of  speech,  are  undone. 

25.  That  Ya^^^a  (sacrifice)  lusted  after  Va-^ 
(speech^),  thinking,  'May  I  pair  with  her!'  He 
united  with  her. 

26.  Indra  then  thought  within  himself,  '  Surely 
a  great  monster  will  spring  from  this  union  of  Ya^;7a 
and  Va/^ :  [I  must  take  care]  lest  it  should  get  the 
better  of  me.'  Indra  himself  then  became  an  em- 
bryo and  entered  into  that  union. 

27.  Now  when  he  was  born  after  a  year's  time, 
he  thought  within  himself,  'Verily  of  great  vigour  is 
this  womb  which  has  contained  me  :  [I  must  take 
care]  that  no  great  monster  shall  be  born  from  it 
after  me,  lest  it  should  get  the  better  of  me !' 

28.  Having  seized  and  pressed  it  tightly,  he  tore 
it  off  and  put  it  on  the  head  of  Ya^fla  (sacrifice  2); — 
for  the  black  (antelope)  is  the  sacrifice :  the  black 
deer  skin  is  the  same  as  that  sacrifice,  and  the  black 
deer's  horn  is  the  same  as  that  womb.  And  because 
it  was  by  pressing  it  tightly  together  that  Indra  tore 
out  (the  womb),  therefore  it  (the  horn)  is  bound 
tightly  (to  the  end  of  the  garment);  and  as  Indra, 

ila,  '  ho,  speech.')  A  third  version  of  this  passage  seems  to  be 
referred  to  in  the  Mahabhashya  (Kielh.),  p.  2. 

^  Compare  the  corresponding  legend  about  Yagna.  and  Dakshi«a 
(priests'  fee),  Taitt.  S.  VI,  i,  3,  6. 

^  '  Ya^ilasya  jirshan ; '  one  would  expect  '  krzsh«a(sara)sya  s\v- 
shan.'     The  Taitt.  S.  reads  '  tarn  m;7geshu  ny  adadhat.' 


Ill  KAiVZ>A,    2  ADHYAYA,    I   BRAHMAiVA,  3 1.  33 


having  become  an  embryo,  sprang  from  that  union, 
so  is  he  (the  sacrificer),  after  becoming  an  embryo, 
born  from  that  union  (of  the  skin  and  the  horn). 

29.  He  ties  it  (to  the  end  of  the  garment)  with 
the  open  part  upwards,  for  it  is  in  this  way  that  the 
womb  bears  the  embryo.  He  then  touches  with  it 
his  forehead  close  over  the  right  eyebrow,  with  the 
text,  'Thou  art  Indra's  womb,' — for  it  is  indeed 
Indra's  womb,  since  in  entering  it  he  enters  thereby  \ 
and  in  being  born  he  is  born  therefrom:  therefore 
he  says,  '  Thou  art  Indra's  womb.' 

30.  Thereupon  he  draws  (with  the  horn)  the 
('easterly')  line,  with  the  text, 'Make  the  crops 
full-eared!'  Thereby  he  produces  the  sacrifice; 
for  when  there  is  a  good  year,  then  there  is  abun- 
dant (material)  for  sacrifice  ;  but  when  there  is  a  bad 
year,  then  there  is  not  even  enough  for  himself: 
hence  he  thereby  produces  the  sacrifice. 

31.  And  let  not  the  consecrated  henceforth  scratch 
himself  either  with  a  chip  of  wood  or  with  his  nail. 
For  he  who  is  consecrated  becomes  an  embryo  ;  and 
were  any  one  to  scratch  an  embryo  either  with  a  chip 
of  wood  or  his  nail,  thereby  expelling  it,  it  would 
die  I  Thereafter  the  consecrated  would  be  liable  to 
be  affected  with  the  itch ;  and — offspring  (retas) 
coming  after  the  consecrated — that  offspring  would 
then  also  be  liable  to  be  born  with  the  itch.      Now  his 


^  In  the  Ka«va  text  '  ata/i  (therewith)'  refers  to  the  head  of  the 
sacrificer, — sa  yak  X'/nrasta  upaspmaty  ato  va  enam  etad  agre  pra- 
vij-an  pravij-aty  ato  va  agre  ^ayamano  ^ayate  tasma/^  /^/nrasta 
upaspr;!rati. 

^  Apasyan  mrityet  =  apagaM/^an  mr/tim  prapnuyat,  Say. — ?apa- 
syet, '  he  would  force  it  out  and  it  would  die.'  The  Kawva  text  has 
merely  '  ayam  mn'tyet  (!).' 

[26]  D 


34  5ATAPATHA-BRAHMAiVA. 


own  womb^  does  not  injure  its  offspring,  and  that 
black  deer's  horn  being  indeed  his  own  womb,  that 
(horn)  does  not  injure  him  ;  and  therefore  the  conse- 
crated should  scratch  himself  with  the  black  deer's 
horn  and  with  nothing  but  the  black  deer's  horn. 

32.  He  (the  Adhvaryu)  then  hands  to  him  a  staff, 
for  driving  away  the  evil  spirits, — the  staff  being 
a  thunderbolt. 

33.  It  is  of  Udumbara  wood  (Ficus  Glomerata),  for 
him  to  obtain  food  and  strength, — the  Udumbara 
means  food  and  strength  :  therefore  it  is  of  Udum- 
bara wood. 

34.  It  reaches  up  to  his  mouth, — for  so  far  extends 
his  strength  :  as  great  as  his  strength  is,  so  great  it 
(the  staff)  is  when  it  reaches  up  to  his  mouth. 

35.  He  makes  it  stand  upright,  with  the  text, 
'Stand  up,  O  tree,  erect;  guard  me  from  in- 
jury on  to  the  goal  of  this  sacrifice!'  whereby 
he  means  to  say,  '  Standing  erect,  protect  me  till  the 
completion  of  this  sacrifice  !' 

36.  It  is  only  now  that  some  bend  the  fingers 
inward  -  and  restrain  their  speech,  because,  they 
argue,  only  from  now  will  he  not  have  to  mutter 
anything.  But  let  him  not  do  so  ;  for  in  like  manner 
as  if  one  were  to  try  to  overtake  some  one  who  runs 
away,  but  could  not  overtake  him,  so  does  he  not 
overtake  the  sacrifice.  Let  him  therefore  turn  in 
his  fingers  and  restrain  his  speech  on  that  (former) 
occasion. 

37.  And  when  the  consecrated  (after  restraining  his 
speech)  utters  either  a  rik,  or  a  saman,  or  a  ya^iis  ^, 

^  That  is,  the  womb  from  which  he  (the  sacrificer)  is  born. 

'  11.  I,  3,  25- 

*  Viz.  in  muttering  the  formulas  mentioned  above,  III,  2,  i,  5  seq. 


Ill  KANDA,    2  ADHYAYA,   I   BRAHMAiVA,  40.  35 

he  thereby  takes  a  firmer  and  firmer  hold  of  the 
sacrifice  :  let  him  therefore  turn  in  his  fingers  and 
restrain  his  speech  on  that  (former)  occasion. 

38.  And  when  he  restrains  his  speech — speech 
being  sacrifice — he  thereby  appropriates  the  sacri- 
fice to  himself  \  But  when,  from  speech  restrained, 
he  utters  any  sound  (foreign  to  the  sacrifice),  then 
that  sacrifice,  being  set  free,  flies  away.  In  that 
case,  then,  let  him  mutter  either  a  ri^  or  a  ya^us 
addressed  to  Vish;/u,  for  Vish/^u  is  the  sacrifice : 
thereby  he  again  gets  hold  of  the  sacrifice ;  and 
this  is  the  atonement  for  that  (transgression). 

39.  Thereupon  some  one  ^  calls  out,  '  Consecrated 
is  this  Brahman,  consecrated  is  this  Brahman  :'  him, 
being  thus  announced,  he  thereby  announces  to 
the  gods  :  '  Of  great  vigour  is  this  one  who  has 
obtained  the  sacrifice ;  he  has  become  one  of  yours  : 
protect  him  !'  this  is  what  he  means  to  say.  Thrice 
he  says  it,  for  threefold  is  the  sacrifice. 

40.  And  as  to  his  saying, '  Brahman,'  uncertain,  as 
it  were,  is  his  origin  heretofore^;  for  the  Rakshas, 
they  say,  pursue  women  here  on  earth,  and  so  the 
Rakshas  implant  their  seed  therein.  But  he,  for- 
sooth, is  truly  born,  who  is  born  of  the  Brahman 
(neut.),  of  the  sacrifice  :  wherefore  let  him  address 
even  a  Ra^anya,  or  a  Vai^ya,  as  Brahman,  since  he 
who  is  born  of  the  sacrifice  is  born  of  the  Brahman 
(and  hence  a  Brahma;^a).  Wherefore  they  say, '  Let 
no  one  slay  a  sacrificer  of  Soma ;  for  by  (slaying)  a 
Soma-sacrificer  he  becomes  guilty  of  a  heinous  sin'T 

^  Or,  puts  it  in  himself,  encloses  it  within  himself. 
^  That  is,  some  one  other  than  the  Adhvaryu,  viz.  the  Pratipra- 
sthatr/  or  some  other  person,  Katy.  VII,  4,  1 1  scholl. 
^  That  is,  inasmuch  as  he  may  be  of  Rakshas  origin. 
*  Viz.  of  the  crime  of  Brahmanicide  (brahmahatya). 

D    2 


36  ^ATAPATHA-BRAHMAiVA. 


Second  BRAHMAiVA. 

1.  He  maintains  silence;  and  silently  he  remains 
seated  till  sunset.  The  reason  why  he  maintains 
silence  is  this : 

2.  By  means  of  the  sacrifice  the  gods  gained  that 
supreme  authority  which  they  now  wield.  They 
spake,  '  How  can  this  (world)  of  ours  be  made  un- 
attainable to  men  ?'  They  sipped  the  sap  of  the 
sacrifice,  even  as  bees  would  suck  out  honey ;  and 
having  drained  the  sacrifice  and  scattered  it  by 
means  of  the  sacrificial  post,  they  disappeared :  and 
because  they  scattered  (yopaya,  viz.  the  sacrifice) 
therewith,  therefore  it  is  called  yupa  (post)  ^ 

3.  Now  this  was  heard  by  the  7?/shis.  They 
collected  the  sacrifice.  As  that  sacrifice  was  col- 
lected (prepared)  ^  so  does  he  who  is  consecrated 
collect  the  sacrifice  (by  keeping  his  speech  within 
him), — for  the  sacrifice  is  speech. 

^  Professor  Whitney  (American  Journal  of  Philology,  III,  p.  402) 
proposes  to  take  yopaya  here  in  the  sense  of  to  set  up  an  obstacle, 
to  block  or  bar  the  way/  He  remarks,  'How  the  setting  up  of  a  post 
should  operate  to  "  efface  traces  "  cannot  easily  be  made  to  appear.' 
I  am  not  aware  that  any  one  has  sjipposed  that  it  was  by  the  '  setting 
up'  of  the  post  that  the  traces  of  the  sacrifice  were  obliterated.  From 
what  follows — '  They  collected  the  sacrifice  ' — it  seems  to  me  pretty 
clear  that  our  author  at  any  rate  connects  'yopaya '  with  the  root  yu, 
to  mix,  stir  about,  and  hence  to  efface  the  traces  by  mixing  with  the 
ground,  or  by  scattering  about.  This  causative  was  evidently  no 
longer  a  living  form,  but  resorted  to  for  etymological  purposes. 

^  Or,  perhaps,  They  collected  the  sacrifice  in  the  same  way  as 
this  (present)  sacrifice  has  been  collected.  See,  however,  the  cor- 
responding passage  III,  2,  2,  29;  4,  3,  16.  The  Ka?/va  text  is 
clearer :  Ta.fu  yatha  yatharshayo  yagnzm  samabharaws  tathayaw 
ya^fia^  sambhr/to  yatho  vai  tad  r/shayo  yagiiam  samabharann 
evam  u  va  esha  etad  yagmm  sambharati  yo  dikshate. 


Ill  KAA^DA,    2  ADHYAYA,    2  BRAHMAiVA,   7.  ^J 

4.  When  the  sun  has  set,  he  breaks  silence.  Now 
Pra^apati  is  the  year,  since  the  sacrifice  is  Pra^apati ; 
and  the  year  is  day  and  night,  since  these  two  revolv- 
ing produce  it.  He  has  been  consecrated  during 
the  day,  and  he  has  gained  the  night :  as  great  as 
the  sacrifice  is,  as  great  as  is  its  extent,  to  that  extent 
has  he  gained  it  before  he  breaks  silence. 

5.  Some,  however,  make  him  break  his  silence  on 
seeing  the  (first)  star^,  arguing  that  then  the  sun  has 
actually  set.  But  let  him  not  do  so,  for  what  would 
become  of  them  if  it  were  cloudy  ?  Let  him  therefore 
break  silence  as  soon  as  he  thinks  the  sun  has  set. 

6.  Now,  some  make  him  break  silence  by  the 
formula,  'Earth!  ether!  sky!'  arguing  that  thereby 
they  strengthen  the  sacrifice,  they  heal  the  sacrifice. 
But  let  him  not  do  so ;  for  he  who  breaks  silence 
with  that  (formula)  does  not  strengthen  the  sacrifice, 
does  not  heal  the  sacrifice. 

7.  Let  him  rather  break  silence  with  this  one 
(Va^.  S.  IV,  11),'  Prepare  ye  the  fast-food !  pre- 
pare ye  the  fast-food!  [prepare  ye  the  fast- 
food!]  Agni  is  the  Brahman,  Agni  is  the  sacri- 
fice; the  tree  is  meet  for  the  sacrifice.'  For 
this  indeed  is  his  sacrifice,  this  is  his  havis-offering  at 
this  (rite  of  consecration),  even  as  the  Agnihotra  was 
heretofore^.  In  thus  preparing  the  (Soma)  sacrifice 
by  means  of  the  sacrifice,  he  establishes  the  sacrifice 

^  'After  pointing  out  (some)  stars  [nakshatrawi  darjayitva],' 
Kawva  recension.  Cf.  Taitt.  S.VI,  i,  4,  4, 'when  the  stars  have 
risen,  he  breaks  silence  with  "  Prepare  the  fast-food ! " ' 

^  That  is  to  say,  the  eating  of  the  fast-food,  consisting  chiefly  of 
milk,  takes,  as  it  were,  the  place  of  the  Agnihotra,  or  evening  and 
morning  sacrifice,  which  he  is  not  allowed  to  perform  during  the  time 
of  his  consecration. 


38  5ATAPATHA-BRAHMAA^A. 


in  the  sacrifice,  and  carries  on  the  sacrifice  by  means 
of  the  sacrifice  ;  for  (the  partaking  of)  that  fast-food 
is  indeed  carried  on  by  him  till  the  pressing  of  the 
Soma.  Thrice  he  pronounces  (the  first  words ^),  for 
threefold  is  the  sacrifice. 

8.  Moreover,  he  breaks  silence,  after  turning 
round  towards  the  fire.  He,  on  the  other  hand,  who 
breaks  silence  with  any  other  (formula)  but  this  2, 
does  not  strengthen  the  sacrifice,  does  not  heal 
the  sacrifice.  In  pronouncing  the  first  (part  of  the 
formula) 3  he  utters  the  truth  of  speech*. 

9.  '  Agni  is  the  Brahman '  (neut),  he  says,  for 
Agni  is  indeed  the  Brahman  (sacerdotium)  ; — '  Agni 
is  the  sacrifice,'  for  Agni  is  indeed  the  sacrifice  ; — 
'the  tree  is  meet  for  the  sacrifice,'  for  trees ^  are 
indeed  meet  for  the  sacrifice,  since  men  could  not 
sacrifice,  if  there  were  no  trees  :  therefore  he  says, 
'the  tree  is  meet  for  the  sacrifice.' 

10.  Thereupon  they  cook  the  fast-food  for  him. 
For  he  who  is  consecrated  draws  nigh  to  the  gods  and 
becomes  one  of  the  deities.  But  the  sacrificial  food 
of  the  gods  must  be  cooked,  and  not  uncooked : 
hence  they  cook  it,  and  he  partakes  of  that  fast-milk 

^  Viz.  the  injunction  '  Prepare  ye  the  fast-food  !'  which  is  indeed 
read  thrice  in  the  Ka«va  text,  where  the  arrangenment  of  these 
paragraphs  is  much  clearer. 

2  Thus  Say. '  ato  'nyena,  bhur  bhuva/^  suvar  ityanena '  (MS.  I.  O. 
657).  Dr.  Lindner  makes  ata/z  refer  to  Agni.  The  Kawva  text 
begins  the  passage,  corresponding  to  paragraphs  7  and  8  :  '  So  'gnim 
ikshama^io  visr/^ate  vrataw  kri;/uta  (thrice)  etad  va  etasya  havir 
esha  yzgiio  yad  vratam.' 

^  That  is,  the  words  '  Agni  is  the  Brahman.' 

^  Viz.  because  'the  Brahman  (neut.)  is  the  truth  (or  essence, 
satyam),'  Say. 

^  Viz.  trees  from  which  sacrificial  implements,  fire-wood,  the 
sacrificial  stake,  Sec,  are  obtained. 


Ill  KANDA,    2  ADHYAYA,    2  BRAHMAA^A,   1 4.  ^.() 


(vrata)  and  does  not  offer  it  in  the  fire.  The  reason 
why  he  eats  the  fast-food  and  does  not  offer  it  in  the 
fire  is  this  : 

11.  By  means  of  the  sacrifice  the  gods  gained  that 
supreme  authority  which  they  now  wield.  They 
spake,  '  How  can  this  (world)  of  ours  be  made  un- 
attainable to  men?'  They  sipped  the  sap  of  the 
sacrifice,  even  as  bees  would  suck  out  honey ;  and 
having  drained  the  sacrifice  and  scattered  it  by 
means  of  the  sacrificial  post,  they  disappeared. 
And  because  they  scattered  (yopaya)  therewith, 
therefore  it  is  called  yupa  (post). 

12.  Now  this  was  heard  by  the  i?/shis.  They 
collected  the  sacrifice.  As  that  sacrifice  was  col- 
lected, so  does  he  who  is  consecrated  now  become 
the  sacrifice,  for  it  is  he  that  carries  it  on,  that  pro- 
duces it.  And  whatever  (sap)  of  the  sacrifice  was 
sucked  out  and  drained, that  he  now  restores  again  by 
sipping  the  fast-milk  and  not  offering  it  in  the  fire; 
for,  assuredly,  were  he  to  offer  it  in  the  fire,  he  would 
not  replenish  (the  sacrifice).  But  let  him,  nevertheless, 
think  (that  he  does  so)  sacrificing  and  not  the  reverse. 

13.  For,  verily,  these  vital  airs  are  born  of  the 
mind,  endowed  with  mind\  of  intelligent  power^  : 
Agni  is  speech ;  Mitra  and  Varu;^a  are  the  out- 
breathing  and  the  in-breathing ;  Aditya  (the  sun)  is 
the  eye ;  and  the  All-gods  are  the  ear, — it  is  unto 
these  deities  that  offering  is  thereby  made  by  him. 

14.  Now,  some  add  both  rice  and  barley  to  the 
first  (day's)  fast-milk,  arguing, — "  By  means  of  these 
two  substances  (rasa)  we  restore  what  part  of  the 
sacrifice  was   sucked  out  and  drained ;  and,  should 

^  Manoyu^  (?), '  mind-yoked,'  i.e.  having  thouglits  for  their  team. 
^  Cf.  paragraph  18. 


40  SATAPATHA-BRAHMAA^A. 

the  vrata-cow  yield  no  milk,  he  may  prepare  bis  fast- 
food  of  whichever  of  these  (cereals)  he  pleases  ;  and 
thus  both  the  rice  and  the  barley  are  '  taken  hold  of 
by  him."  But  let  him  not  do  this ;  for  he  who  adds 
both  rice  and  barley  (to  the  milk)  neither  replenishes 
the  sacrifice  nor  heals  it.  Let  him.  therefore  add  only 
the  one  or  the  other  (cereal).  Both  the  rice  and 
barley  doubtless  form  his  (havis)  material  for  offering 
(at  the  New  and  Full-moon  Sacrifice),  and  when  they 
do  so  become  his  material  for  offering,  then  they  are 
also  '  taken  hold  of  ^'  by  him.  Should  the  vrata-cow 
yield  no  milk,  let  him  prepare  the  fast-food  of  which- 
ever of  them  he  pleases. 

15.  Some,  again,  add  to  the  first  (da3''s)  fast-food 
(vrata)  all  manner  of  vegetables  and  fragrant  (season- 
ing), arguing, — '  If  disease  were  to  befall  him,  he 
might  cure  it  by  whatever  thereof  he  pleases,  as  if 
he  cured  it   by  the  fast-milk 2.'      But  let  him    not 

^  Anvarabdha  has  here  the  usual  sacrificial  meaning  of  '  taken 

hold  of  (from  behind),'  with  perhaps  something  of  that  of 'taken  (as 

medicine =einnehmen).'     Thus  at  the  invocation  of  the  Ida.,  the 

sacrificer  has  to  touch  (anv-arabh)  the  ida,  from  behind,  thereby 

keeping  up  his  connection,  and  identifying  himself,  with  the  sacrifice. 

Cf.  part  i,  p.  228,  note  i;  and  III,  2,  4,  15.     Hence  the  author, 

making  use  of  the  term  suggested  by  those  he  criticises,  argues  that 

as  both  kinds  of  material  have  already  been  used  and  therefore 

touched  (anvarabdha)  by  him  at  the  New  and  Full-moon  Sacrifice 

(Saya«a),  they  have  therefore  been  taken  possession  of  by  him.   It  is 

possible,  though  scarcely  likely,  that  the  verb  may  have  reference 

hereto  the  anvarambhawiya  ish/i, — or  preliminary  ceremony  of 

the  first  performance  of  the  New  and  Full-moon  Sacrifice, — with 

which  the  present  use  of  these  cereals  would,  in  that  case,  be  identified, 

as  that  of  the  vrata-milk  was  with  the  Agnihotra  (cf.  paragraph  7 

above).     The   Kanva.   text  has   the  verb   a-rabh   instead,  yatha 

havisharabdhena  bhisha^yed  ity  evam  etat. 

^  That  is  to  say,  though  the  restoration  might  be  due  to  the 
medicinal  properties  of  some  of  those  ingredients,  it  could  be 
ascribed  to  the  milk. 


Ill  KANDA,    2  ADHYAYA,    2  BRAHMAiVA,    I  7.  4 1 

do  this,  lest  he  should  do  what  is  inauspicious  to 
the  sacrifice ;  for  those  people  do  at  the  sacrifice 
what  is  a  human  act,  and  inauspicious  to  the  sacri- 
fice assuredly  is  that  which  is  human.  If  any  disease 
were  to  befall  him  who  is  consecrated,  let  him  cure  it 
wherewith  he  pleases;  for  completion  is  proper ^ 

16.  He  (the  Adhvaryu)  hands  the  fast-food  to 
him,  after  letting  the  ordinary  (meal-)time  pass, — viz. 
the  evening-milk  in  the  latter  part  of  the  night,  and 
the  morning-milk  in  the  afternoon, — for  the  sake  of 
distinction  :  he  thereby  distinguishes  the  divine  from 
the  human. 

1 7.  And  when  he  is  about  to  hand  the  fast-food 
to  him  he  makes  him  touch  water^  with  the  text, 
'For  protection  we  direct  our  thoughts  to 
divine  devotion,  the  source  of  supreme  mercy^, 
the  bes tower  of  glory  and  the  bearer  of  sacri- 
fices^: may  it  prosper  our  ways,  according  to 
our  desire!'  Heretofore,  indeed,  it  was  for  a 
human  meal  that  he  cleansed  himself,  but  now  it  is 
for  the  sake  of  divine  devotion :  therefore  he  says, 
*  For  the  sake  of  assistance  we  turn  our  thoughts  to 
divine  devotion,  the  source  of  supreme  mercy,  the 
bestower  of  glory,  the  bearer  of  sacrifices  :  may  it 

^  Saya«a  takes  this  to  mean,  that,  as  above  all  the  consumma- 
tion of  the  sacrifice  is  desirable,  one  should  in  case  of  disease  cure 
it  by  any  of  those  drugs  without  their  being  taken  (anvarabdha) 
sacrificially,  or  as  part  of  the  sacrificial  performance. 

^  According  to  the  Kawva  text,  the  sacrificer  first  washes  himself 
(nenikte)  and  then  sips  water  (a/^amati) ;  and  having  drunk  the 
fast-milk,  he  touches  water  (apa  upaspmati). 

^  Or,  perhaps, '  we  meditate  on  the  divine  intelligence,  the  most 
merciful.' 

*  Ya^wavahasam  ('bringing,  or  bearing,  worship');  thus  also 
Taitt.  S.  I,  2,  2.  The  Ka«va  text  reads  vi^-vadhayasam,  'all- 
nourishing,  all-sustaining.' 


42  5'ATAPATHA-BRAHMAiVA. 

prosper  our  ways,  according  to  our  desire !'  When- 
ever, being  about  to  take  the  fast-food,  he  touches 
water,  let  him  touch  it  with  this  same  (formula). 

1 8.  Thereupon  he  drinks  the  fast-food,  with  the 
text,  'May  the  gods  favour  us,  they  who  are 
born  of  the  mind,  and  endowed  with  mind\ 
and  of  intelligent  power!  may  they  protect 
us!  Hail  to  them!'  Thus  that  (fast- food)  comes 
to  be  for  him  (by  means  of  the  Svaha)  as  an  oblation 
consecrated  by  the  Vasha/. 

19.  Having  drank  the  fast-food,  he  touches  his 
navel-,  with  the  text  (Va^.  S.  IV,  12),  'Ye  waters 
that  have  been  drank,  may  ye  become  palat- 
able and  auspicious  within  us!  may  they 
prove  agreeable  to  us,  freeing  us  from  dis- 
ease and  weakness  and  sin, — they  the  divine, 
the  immortal,  the  holy  !'  Now,  he  who  is  conse- 
crated draws  nigh  to  the  gods  and  becomes  one  of 
the  deities  ;  but  the  sacrificial  food  of  the  gods  is 
not  increased  (with  other  material) :  hence,  if  in 
handing  the  fast-food  (to  the  consecrated)  he  increases 
it  (with  other  milk),  he  commits  a  fault  and  breaks  the 
fast.  This  (formula),  however,  is  the  atonement  for 
that  (transgression),  and  thus  that  fault  is  not  com- 
mitted by  him,  and  he  does  not  break  the  fast  (or 
vow) :  therefore  he  says,  '  Ye  waters  ....!'  When- 
ever, after  drinking  the  fast-food,  he  touches  his 
navel,  let  him  touch  it  with  this  (formula) ;  for  who 

^  See  p.  39,  note  2.  The  Ka«va  text  here  again  identifies  the 
divinities  referred  to  in  the  text  with  the  vital  airs. 

^  Having  eaten  and  touched  water,  he  strokes  his  belly  (udaram 
abhimr/jate),  Ka«v.  The  Ka«va  text  renders  the  meaning  quite 
clear:  Uta  vai  tivraw  vratam  bhavati  tat  kshudrataram  asad  iti 
vopotsi?l/('aty,  alpaw  va  bhavati  tad  bhuyaskamyopotsi?7/Jati. 


Ill  KAA'DA,    2  ADHYAYA,    2  BRAHMAiVA,  21.  43 

knows  whether  (or  not)  he  who  hands  the  fast-food 
(to  the  consecrated)  increases  it  (with  other  milk)^ ! 

20.  When  he  intends  to  pass  urine,  he  takes  up 
a  clod  of  earth  or  some  other  object  by  means  of  the 
deer's  horn,  with  the  text  (Va^.  S.  IV,  13),  'This 
(O  Earth)  is  thy  covering  meet  for  worship.' 
For  this  earth  truly  is  divine,  and  serves  as  a  place 
for  the  worship  of  the  gods  :  it  must  not  be  defiled 
by  him  who  is  consecrated.  Having  lifted  up  this  its 
sacrificially  pure  covering  2,  he  now  relieves  himself 
on  its  impure  body,  with  the  formula,  '  I  discharge 
not  offspring,  but  waters,' — for  so  indeed  he 
does^;  'delivering  from  trouble,  and  conse- 
crated by  Sv  ah  a,' — for  they  do  indeed  deliver  from 
trouble  what  is  pressed  together  inside  :  therefore 
he  says,  'delivering  from  troubJe,' — 'consecrated 
by  Svaha,  enter  ye  the  earth  !'  whereby  he  means 
to  say,  '  Having  become  offerings,  do  ye  enter  the 
earth,  appeased ! ' 

21.  Thereupon  he  throws  the  clod  of  earth  down 
again,  with  the  text,  '  Unite  with  the  earth!'  for 
truly  this  earth  is  divine,  and  serves  as  a  place  for 
the  worship  of  the  gods :  it  must  not  be  defiled  by 
him  who  is  consecrated.     Having  lifted  up  this  its 

*  No  other  fresh  milk  is  to  be  added  to  that  obtained  by  one  milk- 
ing of  the  vratadugha  (fast-milk)  cow  (Katy.VII,  4,  29);  but  the 
preceding  formula  is  to  be  muttered  in  order  to  obviate  any  evil 
consequences  arising  from  a  possible  secret  breach  of  this  rule,  on 
the  part  of  him  who  hands  the  milk  to  the  sacrificer.  Dr.  Lindner 
takes  upotsi/^  in  the  sense  of  'to  spill,'  but  I  find  no  authority  for 
this  rendering,  which  neither  the  prep,  up  a,  nor  abhi  (in  the  equiva- 
lent abhyutsi/^)  would  seem  to  admit  of. 

^  See  p.  10,  note  4. 

^  '  Ubhayawz  va  ata  ety  apa^  ^a  retaj-  kd, ;  sa  etad  apa  eva  muwX'ati 
na  pra^am.' 


44  i-ATAPATHA-BRAHMAiVA. 

sacrificially  pure  covering,  he  has  reheved  himself  on 
its  impure  body,  and  now  restores  to  it  this  its  pure 
covering  :  therefore  he  says, '  Unite  with  the  earth  !' 
2  2.  He  then  gives  himself  up  to  Agni  (the  fire) 
for  protection  and  lies  down  to  sleep.  For  he  who 
is  consecrated  draws  nigh  to  the  gods  and  becomes 
one  of  the  deities  ;  but  the  gods  do  not  sleep,  while  to 
him  sleeplessness  is  not  vouchsafed  ;  and  Agni  being 
Lord  of  vows  to  the  gods,  it  is  to  him  that  he  now 
commits  himself  and  lies  down  to  sleep,  with  the 
text  (Vaf.  S.  IV,  14),  '  O  Agni,  be  thou  a  good 
waker:  may  we  thoroughly  refresh  ourselves!' 
whereby  he  says,  *  O  Agni,  wake  thou  :  we  are  going 
to  sleep!' — 'Guard  us  unremittingly!'  whereby 
he  means  to  say, '  protect  us  heedfully !' — '  Make  us 
awake  again!'  whereby  he  means  to  say,  'Order 
so  that,  having  rested  here,  we  may  awake  safely.' 

23.  And  when  he  has  slept  and  does  not  wish  to 
fall  asleep  again,  (the  Adhvaryu)  makes  him  mutter 
the  text  (Va^.  S.  IV,  15), '  Thought  and  life  have 
come  back  to  me,  breath  and  soul  have  come 
back  to  me,  eye  and  ear  have  come  back  to 
me;'  for  all  these  depart  from  him  when  he  sleeps ; 
the  breath  alone  does  not ;  and  after  he  has  slept 
he  again  unites  with  them :  therefore  he  says, 
'  Thought  and  life  have  come  back  to  me  . . .' — 'May 
Agni  Vaii-vanara,  the  unassailable  preserver 
of  lives,  preserve  us  from  mishap  and  shame!' 
whereby  he  means  to  say,  '  May  Agni  save  us  from 
whatever  mistake  (may  be  committed)  on  this  occa- 
sion, either  by  sleep  or  otherwise:'  this  is  why  he 
says,  '  May  Agni  Vai^vanara,  the  unassailable  pre- 
server of  lives,  preserve  us  from  mishap  and  shame  ! ' 

24.  For,  when  he  who  is  consecrated  utters  any- 


Ill  KANDA,    2  ADHYAYA,    2  BRAHMA7/A,   26.  45 


thing  that  is  foreign  to  the  vow,  or  when  he  becomes 
angry,  he  commits  a  fault  and  breaks  his  vow,  since 
suppression  of  anger  behoves  him  who  is  consecrated. 
Now,  Agni  is  the  Lord  of  vows  among  the  gods, — 
it  is  to  him  therefore  that  he  resorts  (Va^.  S.  IV,  i6; 
Rig-veda  VIII,  ii,  7):  'Thou,  O  Agni,  art  the 
divine  guardian  of  vows  among  men,  to  whom 
praise  is  due  at  the  sacrifices.'  This,  then,  is 
his  atonement  for  that  (transgression);  and  thus 
that  fault  is  not  committed  by  him,  and  he  does 
not  break  his  vow  :  therefore  he  says,  '  Thou,  O 
Agni,  art  the  divine  guardian  of  vows  among  men, 
to  whom  praise  is  due  at  the  sacrifices.' 

25.  And  whatever  (gift)  people  offer  to  him\ 
thereon  he  (the  Adhvaryu)  makes  him  pronounce  the 
text,  'Bestow  this  much,  O  Soma,  bring  more!' 
for  Soma  indeed  it  is  that  appropriates  for  the  con- 
secrated whatever  people  offer  to  him :  when  he  says, 
'  Bestow  this  much,  O  Soma,'  he  means  to  say, '  Be- 
stow this  much  on  us,  O  Soma;'  and  by  'Bring 
more,'  he  means  to  say, 'Fetch  more  for  us!' — 'The 
divine  Savitr^,  the  bestower  of  wealth,  hath 
bestowed  wealth  on  us;'  whereby  that  (gift) 
comes  to  be  impelled  by  Savit?^2  with  a  view  to 
(further)  gifts. 

26.  Before  sunset  he  (the  Adhvaryu)  says,  '  Con- 
secrated, restrain  thy  speech  !'  and  after  sunset  he  re- 
leases speech.  Before  sunrise  he  says, '  Consecrated, 
restrain  thy  speech!'  and  after  sunrise  he  releases 

1  '  And  if  they  were  to  bring  him  either  a  garment  or  a  cow,  let 
him  address  it  with  the  text—.'  Ka«va  text.  According  to  some 
authorities  the  Dikshita  is  to  go  about  for  twelve  days  begging  his 
means  of  subsistence,  and  whatever  he  obtains  he  is  to  touch  and 
consecrate  by  the  above  text.     Katy.  VII,  5,  3,  comm. 


46  ^ATAPATHA-BRAHMAiVA. 

his  Speech, — for  the  sake  of  continuity :  with  the  night 
he  continues  the  day,  and  with  the  day  the  night, 

27.  Let  not  the  sun  set  on  him  while  abiding 
elsewhere  (than  the  hall);  nor  let  the  sun  rise  on 
him  while  asleep.  For  were  the  sun  to  set  on  him 
while  abiding  elsewhere,  he  (the  sun)  would  cut  him 
off  from  the  night ;  and  were  the  sun  to  rise  on 
him  while  asleep,  he  would  cut  him  off  from  the 
day  :  there  is  no  atonement  for  this,  hence  it  must 
by  all  means  be  avoided.  Prior  to  the  purificatory 
bath  he  should  not  enter  water,  nor  should  it  rain 
upon  him  ;  for  it  is  improper  that  he  should  enter 
water,  or  that  it  should  rain  upon  him,  before  the 
purificatory  bath.  Moreover,  he  speaks  his  speech 
falteringly,  and  not  effusively  after  the  manner  of 
ordinary  speech ^  The  reason  why  he  speaks  his 
speech  falteringly  and  not  after  the  manner  of  ordi- 
nary speech  is  this  : 

28.  By  means  of  the  sacrifice  the  gods  gained 
that  supreme  authority  which  they  now  wield.  They 
spake,  '  How  can  this  (world)  of  ours  be  made  unat- 
tainable to  men?'  They  sipped  the  sap  of  the 
sacrifice,  even  as  bees  would  suck  out  honey ;  and 
having  drained  the  sacrifice  and  scattered  it  by 
means  of  the  sacrificial  post,  they  disappeared. 
And  because  they  scattered  (yopaya)  therewith, 
therefore  it  is  called  yupa  (post). 

29.  Now  this  was  heard  by  the  i?/shis.  They 
collected  the  sacrifice ;  and  as  that  sacrifice  was  col- 
lected, so  does  he  who  is  consecrated  now  collect  the 
sacrifice  (by  keeping  back  his  speech), — for  the  sacri- 
fice is  speech.     And  whatever  part  of  the  sacrifice 

^  Literally, '  Falteringly  (i.  e.  hesitatingly,  cautiously)  he  speaks 
speech,  not  human  effusive  (speech).' 


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


was  then  sucked  out  and  drained,  that  he  now 
restores  again  by  speaking  his  speech  faheringly  and 
not  effusively  after  the  manner  of  ordinary  speech. 
For  were  he  to  speak  effusively  after  the  manner  of 
ordinary  speech,  he  would  not  restore  (the  sap  of  the 
sacrifice):  therefore  he  speaks  his  speech  falterlngly 
and  not  effusively  after  the  manner  of  ordinary  speech. 
30.  He  verily  anoints  himself, — it  is  for  speech 
that  he  anoints  himself^  since  he  anoints  himself  for 
the  sacrifice,  and  the  sacrifice  is  speech.  Dhikshita 
(the  anointed)  doubtless  is  the  same  as  dikshita(the 
consecrated). 

THE  PRAYATVIYESHn,  or  OPENING-SACRIFICE. 
Third  Brahmaa-a, 

I.  He  prepares  the  Praya;dya  rice-pap  for  Aditi. 
Now  while  the  gods  were  spreading  (performing) 
the  sacrifice  on  this  (earth)  they  excluded  her  (the 
earth)  from  the  sacrifice.  She  thought,  '  How  is  it 
that,  in  spreading  the  sacrifice  on  me,  they  should 
exclude  me  from  the  sacrifice.?'  and  confounded 
their  sacrifice  :  they  knew  not  that  sacrifice. 

^  Dhikshate,  apparently  the  desiderative  of  dih  (Weber,  in 
St.  Petersb.  Diet.  s.  v.)  Cf.  Ill,  i,  3,  7  seq.  The  construction 
(especially  the  first  hi)  is  rather  peculiar.  This  paragraph  apparently 
is  to  supply  further  proof  why  he  should  be  cautious  in  his  speech, 
and  the  words  '  sa  vai  dhikshate'  have  to  be  taken  parenthetically : 

'  He  speaks  his  speech  cautiously ;  for  (anointing  himself  as  he 

does)  he  anoints  himself  for  speech,  &c.'  The  Ka«va  text  offers 
less  difficulty  :  Atha  yad  dhikshito  nama  va-^e  va  esha  etad  dhik- 
shate, ya^?Iaya  hi  dhikshate,  ya^wo  hi  vak,  tasmad  dhikshito  nama, 
dhikshito  ha  vai  namaitad  yad  dikshita  ity  ahu/^.  Saya«a's  com- 
ment (MS.)  is  not  very  satisfactory:  YikdiM  ya^fiasadhanatvena 
praj-awsati ;  sa  vai  dhikshita  iti  prasahgad  dhikshitajabda?«  nirvakti 
dhikshito  ha  va  iti  yasmad  dikshita  iti  nama  tadmi  diksha  vak 
sadhyeti  vak  jruti^. 


48  ^-ATAPATHA-BRAHMAiVA. 

2.  They  said,  '  How  comes  it  that  our  sacrifice 
was  confounded,  when  we  spread  it  on  this  (earth)  ? 
how  is  it  that  we  know  it  not  ?' 

3.  They  said,  '  In  spreading  the  sacrifice  on  her, 
we  have  excluded  her  from  the  sacrifice :  it  is  she 
that  has  confounded  our  sacrifice, — let  us  have 
recourse  to  her!' 

4.  They  said, '  When  we  were  spreading  the  sacri- 
fice on  thee,  how  was  it  that  it  became  confounded, 
that  we  know  it  not  ?' 

5.  She  said,  '  While  spreading  the  sacrifice  on  me, 
ye  have  excluded  me  from  the  sacrifice  :  that  was 
why  I  have  confounded  your  sacrifice.  Set  ye 
aside  a  share  for  me ;  then  ye  shall  see  the 
sacrifice,  then  ye  shall  know  it!' 

6.  'So  be  it!'  said  the  gods:  'Thine,  forsooth, 
shall  be  the  opening  (praya;^iya^),  and  thine  the 
concluding  (udayaniya)  oblation!'  This  is  why 
both  the  Praya/nya  and  the  Udayaniya  (pap)  belong 

^  At  IV,  5, 1,  2,  the  name  prayawiya  is  derived  from  pra-i,  to 
go  forth,  because  by  means  of  this  offering  they,  as  it  were,  go  forth 
to  buy  the  Soma.  Similarly,  udayaniya  is  explained  as  the  offer- 
ing he  performs  after  coming  out  (ud-i)  from  the  bath.  In  Ait. 
Br.  I,  7,  on  the  other  hand,  the  name  praya?nya  is  explained  as 
that  by  means  of  which  sacrificers  go  forward  (pra-i)  to  the  heavenly 
world.  In  the  Soma  sacrifice,  the  Praya^nya  and  Udayaniya 
may  be  said  to  correspond  to  the  Fore-offerings  and  After-offerings 
(pray%a  and  anuy%a)  of  the  New  and  Full-moon  Sacrifice ; 
though,  of  course,  the  Fore-  and  After-offerings  form  part  of  the 
prayawiya  and  udayaniya,  as  ish/is.  But  they  are  peculiar  in  this 
respect,  that  offering  is  made  at  both  to  the  very  same  deities,  and 
that  the  invitatory  prayers  (anuvakya)  of  the  praya«iyesh/i  form  the 
offering-prayers  (y%ya)  of  the  udayaniyesh/i,  and  vice  versa.  For 
these  formulas,  see  Ajval.  6'rautas.  IV,  3 ;  Haug,  Ait.  Br.  Transl. 
p.  16.  The  offering  formula  of  the  oblation  to  Aditi  at  the  Prayawiyd 
(and  invitatory  formula  at  the  Udayaniya),  strange  to  say,  is  not 
a  Rik-verse,  but  one  from  the  Atharvan  (VII,  6,  2). 


Ill  KAA^DA,    2  ADHYAYA,    3  BRAHMAA'A,    12.  49 

to  Aditi ;  for  Aditi  truly  is  this  (earth).     Thereupon 
they  saw  and  spread  the  sacrifice. 

7.  Hence,  when  he  prepares  the  Praya;«iya  rice-pap 
for  Aditi,  he  does  so  for  the  purpose  of  his  seeing 
the  sacrifice  :  'After  seeing  the  sacrifice  I  shall  buy 
(the  Soma)  and  spread  that  (sacrifice);'  thus  think- 
ing he  prepares  the  Praya;2iya  pap  for  Aditi.  The 
sacrificial  food  had  been  prepared,  but  offering  had 
not  yet  been  made  to  the  deity  (Aditi), — 

8.  When  Pathya  Svasti^  appeared  to  them. 
They  offered  to  her,  for  Pathya  Svasti  (the  wishing 
of  *a  happy  journey')  is  speech,  and  the  sacrifice 
also  is  speech.  Thereby  they  perceived  the  sacri- 
fice and  spread  it. 

9.  Thereupon  Agni  appeared  to  them:  they 
offered  to  him ;  whereby  they  perceived  that  part 
of  the  sacrifice  which  was  of  Agni's  nature.  Now 
of  Agni's  nature  is  what  is  dry  in  the  sacrifice  :  that 
they  thereby  perceived  and  spread. 

10.  Then  Soma  appeared  to  them  :  they  offered 
to  him ;  whereby  they  perceived  that  part  of  the 
sacrifice  which  was  of  Soma's  nature.  Now  of 
Soma's  nature  is  what  is  moist  in  the  sacrifice  :  that 
they  thereby  perceived  and  spread. 

11.  Then  Savitr 2  appeared  to  them  :  they  offered 
to  him.  Now  Savitr/  represents  cattle,  and  the  sacri- 
fice also  means  cattle  :  hence  they  thereby  perceived 
and  spread  the  sacrifice.  Thereupon  they  offered 
to  the  deity  (Aditi),  for  whom  the  sacrificial  food 
had  been  prepared. 

12.  It  is  to  these  same  five  deities,  then,  that  he 
offers.     For  that   sacrifice,  when  thrown    into  dis- 

^  I.  e.  '  welfare  on  the  road,  or  a  happy  journey,'  a  genius  of 
well-being  and  prosperity. 

[26]  E 


50  i-ATAPATHA-BRAHMAA^A. 

order,  was  in  five  parts ;  and  by  means  of  those  five 
deities  they  recognised  it. 

1 3.  The  seasons  became  confounded,  the  five  :  by 
means  of  those  same  five  deities  they  recognised 
them. 

14.  The  regions  became  confounded,  the  five  :  by 
means  of  those  same  five  deities  they  recognised 
them. 

15.  Through  Pathya  Svasti  they  recognised 
the  northern  (upper)  region :  wherefore  speech 
sounds  higher  here  ^  among  the  Kuru-Paw/^alas ; 
for  she  (Pathya  Svasti)  is  in  reaHty  speech,  and 
through  her  they  recognised  the  northern  region, 
and  to  her  belongs  the  northern  region. 

16.  Through  Agni  they  recognised  the  eastern 
region :  wherefore  they  take  out  Agni  from  behind 
towards  the  east  2,  and  render  homage  to  him  ;  for 
through  him  they  recognised  the  eastern  region,  and 
to  him  belongs  the  eastern  region. 

17.  Through  Soma  they  recognised  the  southern 
region :  hence,  after  the  Soma  has  been  bought, 
they  drive  it  round  on  the  south  side ;  and  hence 
they  say  that  Soma  is  sacred  to  the  Fathers ;  for 
through  him  they  recognised  the  southern  region, 
and  to  him  belongs  the  southern  region. 

18.  Through  Savitr^'  they  recognised  the  western 
region,  for  Savitrz  is  yonder  burning  (sun) :  where- 
fore he  goes  towards  the  west,  for  through  him  they 
recognised  the  western  region,  and  to  him  belongs 
the  western  region. 

*  Atra,  ? '  there.'  In  the  St.  Petersb.  Diet,  uttarahi  is  here  taken 
in  the  sense  of  '  in  the  north,'  instead  of  '  higher.'  See  also  part  i, 
pref.  p.  xlii,  note  i;  Weber,  Ind.  Stud.  I,  p.  191. 

'  That  is,  from  the  Garhapatya  to  the  Ahavaniya  fire-place. 


Ill  KANDA,    2  ADHYAYA,    3  BRAHMAA^A,   2  2.  5  I 

19.  Through  Aditi  they  recognised  the  upper 
region,  for  Aditi  is  this  (earth) :  wherefore  the  plants 
and  trees  grow  upwards  on  her;  for  through  her 
they  recognised  the  upper  region,  and  to  her  belongs 
the  upper  region. 

20.  The  hospitable  reception^  (of  King  Soma) 
verily  is  the  head  of  the  sacrifice,  and  the  opening 
and  closing  oblations  are  its  arms.  But  the  arms  are 
on  both  sides  of  the  head,  and  hence  those  two  obla- 
tions, the  Praya^^iya  and  Udayaniya,  are  made  on 
both  sides  of  (before  and  after)  the  reception. 

21.  Now,  they  say  that  whatever  is  done  at  the 
Praya/^iya  should  be  done  at  the  Udayaniya 2,  and 
the  barhis  (grass-covering  of  the  altar),  which  is  used 
at  the  Praya;2iya,  is  also  used  at  the  Udayaniya :  he 
lays  it  aside,  after  removing  it  (from  the  altar).  The 
pot  (in  which  the  rice-pap  was  cooked)  he  puts  aside 
with  the  parched  remains  of  dough,  and  (so  he  does) 
the  pot-ladle  after  wiping  it.  And  the  priests  who 
officiate  during  the  Praya/dya,  officiate  also  at  the 
Udayaniya.  And  because  of  this  identical  perform- 
ance at  the  sacrifice  the  two  arms  are  alike  and  of 
the  same  shape. 

22.  But  let  him  not  do  it  in  this  way.  Let  him 
rather 2  (at  the  proper  time)  throw  both  the  barhis 
and  the  pot-ladle  after  (the  prastara,  into  the  fire^), 
and  let  him  put  the  pot  aside  after  rinsing  it.  The 
priests  who  officiate  during  the  Praya/ziya,  officiate 
also  at  the   Udayaniya;    but   should   they  (in  the 


^  See  III,  4,  I. 

^  See  p.  48,  note  i.     For  the  Udayaniya,  see  IV,  5,  i. 
^  Or,  perhaps, '  let  him,  if  he  chooses  (kamam)  .  .  . ;'  see  Katy. 
VII,  5, 16-19;  cf.  also  note  on  III,  2,  4,  14. 
*  Seel,  8,  3,19;  9,  2,  29. 

E    2 


52  5ATAPATHA-BRAHMAA^A. 


mean  time)  have  departed  this  hfe,  others  may  offi- 
ciate instead.  It  is  because  he  offers  to  the  same 
deities,  and  the  same  oblations,  that  the  two  arms 
are  alike  and  of  the  same  shape. 

23.  To  five  deities  he  offers  at  the  Praya;2iya,  and 
to  five  at  the  Udayaniya :  hence  there  are  five 
fingers  here  and  five  there.  This  (Praya;/iya  offer- 
ing) ends  with  the  ^'amyu.  They  perform  no  Patni- 
sa;72ya^as^  For  the  arms  are  on  the  fore-part  of 
the  body,  and  the  fore-part  of  the  sacrifice  he  perfects 
by  this  (opening  ceremony).  This  is  why  it  ends 
with  the  ^'amyu,  and  why  no  Patnisawya^as  are 
performed. 

HIRAA^YAVATI-AHUTI,   or   OFFERING  WITH   GOLD; 
AND  HOMAGE  TO  THE  SOMA-COW. 

Fourth  BRAHMAivA. 

1.  Now  Soma  was  in  the  sky,  and  the  gods  were 
here  on  earth.  The  gods  desired, — '  Would  that 
Soma  came  to  us  :  we  might  sacrifice  with  him, 
when  come.'  They  created  those  two  illusions, 
Suparm  and  Kadru.  In  the  chapter  on  the  hearths 
(dhish/^ya^)  it  is  set  forth  how  that  affair  of  Suparm 
and  Kadru  came  to  pass. 

2.  Gayatri  flew  up  to  Soma  for  them.  While  she 
was  carrying  him  off,  the  Gandharva  Vi^-vavasu  stole 
him  from  her.  The  gods  were  aware  of  this, — 
'  Soma  has  indeed  been  removed  from  yonder  (sky), 
but  he  comes  not  to  us,  for  the  Gandharvas  have 
stolen  him.' 

^  For  the  .Samyuvaka,  see  I,  9,  i,  24  ;  for  the  Patnisawya^as,  I, 
9,  2,  I  seq. 

^  See  III,  6,  2,  2  seq. 


Ill  KANDA,    2   ADHYAYA,    4  BRAHMAiVA,   7.  53 

3.  They  said,  '  The  Gandharvas  are  fond  of 
women :  let  us  send  Va^  (speech)  to  them,  and  she 
will  return  to  us  together  with  Soma.'  They  sent 
Yak  to  them,  and  she  returned  to  them  together 
with  Soma. 

4.  The  Gandharvas  came  after  her  and  said, 
'Soma  (shall  be)  yours,  and  Va/^  ours^''  'So  be 
it!'  said  the  gods;  'but  if  she  would  rather  come 
hither,  do  not  ye  carry  her  off  by  force  :  let  us  woo 
her!'     They  accordingly  wooed  her. 

5.  The  Gandharvas  recited  the  Vedas  to  her, 
saying,  '  See  how  we  know  it,  see  how  we  know  it^l' 

6.  The  gods  then  created  the  lute  and  sat  playing 
and  singing,  saying,  '  Thus  we  will  sing  to  thee,  thus 
we  will  amuse  thee!'  She  turned  to  the  gods;  but, 
in  truth,  she  turned  to  them  vainly,  since  she  turned 
away  from  those,  engaged  in  praising  and  praying,  to 
dance  and  song.  Wherefore  even  to  this  day  women 
are  given  to  vain  things  :  for  it  was  on  this  wise  that 
Va/f  turned  thereto,  and  other  women  do  as  she  did. 
And  hence  it  is  to  him  who  dances  and  sings  that 
they  most  readily  take  a  fancy  ^. 

7.  Both  Soma  and  Vak  were  thus  with  the  gods. 
Now,  when  he  buys  Soma  he  does  so  in  order  that 
he  may  sacrifice  with  him,  when  obtained,  for  his 
(own)  obtainment  (of  heavenly  bliss*);  for  he  who 

^  '  Yours  (shall  be)  Soma,  and  ours  Ya.k,  wherewith  you  bought 
(Soma)  from  us.'    Kawva  text. 

^  The  G.  proclaimed  the  sacrifice  and  Veda  to  her,  saying,'  Thus 
we  know  the  sacrifice,  thus  we  know  (the  Veda) ;  mighty  are  we.' 
Ka«va  text. 

^  'And  hence  it  is  to  him  who  is  given  to  vain  things,  who 
dances  and  sings,  that  women  are  most  attached.'   Kawva  text. 

*  Literally, '  that  he  may  sacrifice  with  the  arrived  (guest)  for  his 
own  arrival  (?  in  the  world  of  the  gods).' 


54  5'ATAPATHA-BRAHMAiVA. 


sacrifices  with  Soma  that  has  not  been  bought,  sacri- 
fices with  Soma  that  has  not  been  (properly)  obtained  \ 

8.  In  the  first  place  he  pours  the  butter,  which 
remains  in  the  dhruva  spoon,  in  four  parts  into  the 
^uhu ;  and  having  tied  a  piece  of  gold  with  a  blade 
of  the  altar-grass  ^  and  laid  it  down  (in  the^hu),  he 
offers  (the  butter),  thinking,  '  I  will  offer  with  pure 
milk  ;'  for  milk  and  gold  are  of  the  same  origin,  since 
both  have  sprung  from  Agni's  seed^ 

9.  He  lays  down  the  piece  of  gold,  with  the  text 
(Va^.  S.  IV,  17),  'This  (butter)  is  thy  body,  O 
shining  (Agni) !  this  (gold)  is  thy  light,'— for 
that  gold  is  indeed  light:  —  'unite  therewith 
and  obtain  splendour!'  When  he  says,  'Unite 
therewith,'  he  means  to  say,  '  Mingle  therewith  ;'  and 
when  he  says, '  Obtain  splendour,' — splendour  mean- 
ing Soma, — he  means  to  say,  '  Obtain  Soma.' 

10.  And  as  the  gods  then  sent  her  (Va/^)  to  Soma, 
so  does  he  now  send  her  to  Soma ;  and  the  cow 
for  which  the  Soma  is  bought  being  in  reality  Vai, 
it  is  her  he  gratifies  by  this  offering,  thinking, 
'  With  her,  when  gratified,  I  shall  buy  the  Soma.' 

11.  He  offers,  with  the  text,  'Thou  art  the 
singer  of  praises*,' — for  this  (word  '^M'),  the 
'  singer  of  praises,'  is  one  of  her  (Vak's)  names ; — 
'upholden  by  the   Mind,' — this   speech    of  ours 


1  Lit. '  with  Soma  that  has  not  come'  (to  him  as  a  guest),  so  that 
the  guest-offering  (atithya,  III,  4,  i)  could  not  take  place. 

-  Because  of  this  piece  of  gold,  the  offering  here  described  is 
called  Hira«yavati-ahuti,  or  'offering  with  gold.' 

»  See  II,  1,1,  5;  3,1,  15- 

*  The  author  seems  to  take  gxxk  here  as  nom.  of  ^ur=gur  {gn, 
gir),  cf.  ^ur«i.  Some  of  the  native  dictionaries  give  gH  as  one  of 
the  names  of  Sarasvati.  The  St.  Petersb.  Diet,  takes  it  here  in  the 
sense  of '  drangend,  treibend  (pressing  forward).' 


Ill  KAiVDA,    2  ADHYAYA,    4  BRAHMAiVA,    1 5.  55 


is  indeed  upheld  by  the  mind,  because  the  Mind 
goes  before  1  Speech  (and  prompts  her),  '  Speak 
thus!  say  not  this!'  for,  were  it  not  for  the  Mind, 
Speech  would  indeed  talk  incoherently  :  for  this 
reason  he  says,  '  Upholden  by  the  Mind.' 

12.  'Well-pleasing  to  Vish/m,'  whereby  he 
means  to  say,  'Well-pleasing  to  Soma  whom  we 
approach-/  [He  proceeds,  Va^.  S.  IV,  i8],  'In- 
spired by  thee  of  true  inspiration,'  whereby  he 
means  to  say,  '  Be  thou  of  true  inspiration !  go  thou 
to  Soma  for  us  !' — '  May  I  obtain  a  support  for 
my  body,  Svaha!'  for  he  who  reaches  the  end  of 
the  sacrifice,  indeed  obtains  a  support  for  his  body : 
hence  he  thereby  means  to  say,  '  May  I  reach  the 
end  of  the  sacrifice  ! ' 

13.  Thereupon  he  takes  out  the  piece  of  gold 
(from  the  spoon),  whereby  he  bestows  gold  on  men; 
but  were  he  to  offer  (the  butter)  together  with  the 
gold,  he  would  doubtless  cast  the  gold  away  from 
men,  and  no  gold  would  then  be  gained  among  men. 

14.  He  takes  it  out,  with  the  text,  'Thou  art 
pure,  thou  art  shining,  thou  art  immortal, 
thou  art  sacred  to  all  the  gods.'  When,  having 
offered  the  whole  milk,  he  now  says,  'Thou  art 
pure  .  .  .  ,'  it  is  indeed  pure,  and  shining,  and  im- 
mortal, and  sacred  to  all  the  gods.  Having  loosened 
the  grass-blade,  he  throws  it  on  the  barhis,  and  ties 
a  string  round  the  gold  ^. 

15.  Having  then  taken  butter  a  second  time  in 

^  Mano  hidara  purastad  vUsiS  /^arati,  Ka«va  text. 

2  To  whom  we  send  you,  K. 

8  The  concluding  ceremonies  of  the  Prayawiya  (see  III,  2,  3, 
23)  are  now  performed;  the  offering  of  the  Barhis  being  optional, 
as  the  barhis  may  be  used  again  for  the  Udayaniya  (ib.  22).  Katy, 
VII,  6,  II  comm. 


56  i-ATAPATHA-BRAHMAA^A. 

four  parts,  he  says,  '  Sacrificer,  hold  on  behind  M' 
They  open  the  (south  and  east)  -  doors  of  the  hall 
(and  walk  out).  On  the  right  side  (of  the  front  door) 
approaches  the  Soma-cow  ^ :  (by  having)  her  thus 
put  forward*,  he  has  sent  her  forth  (to  Soma);  for 
the  Soma-cow  is  in  reality  Va./^ :  it  is  her  he  has 
gratified  by  this  offering,  thinking,  '  With  her,  when 
gratified,  I  will  buy  Soma/ 

1 6.  Having  gone  up  to  her,  he  (the  Adhvaryu) 
salutes  her,  with  the  text  (Va^.  S.  IV,  19),  'Thou 
art  thought,  thou  art  the  mind,' — for  speech, 
doubtless,  speaks  in  accordance  with  thought,  with 
the  mind^;  — '  Thou  art  intelligence,  thou  art 
the  Dakshi;^a^,' — for  it  is  by  means  of  their  re- 
spective intelligence''  that  people  seek  to  make 
their  living,  either  by  reciting  (the  Veda),  or  by 
readiness  of  speech^,  or  by  songs  :  therefore  he  says, 
'  Thou  art  intelligence  ; '  and  '  Dakshi;/a '  (gift  to  the 
priests)  he  calls  her,  because  she  is  indeed  the  Dak- 

^  According  to  the  Ka«vas,  the  Adhvaryu's  formula  is, — Ihi, 
Ya^amana, 'Go,  Sacrificer !'  In  Katy.  VII,  6,  12  only  the  above 
formula  is  mentioned. 

^  The  eastern  door  is  for  the  Adhvaryu  (and  Sacrificer)  and  the 
southern  for  the  Pratiprasthatr/. 

'  Soma-kraya;n, '  the  cow  for  which  the  Soma  is  bought.' 

*  Prahitaw  seems  to  be  taken  here  in  the  double  sense  of '  put 
forward  or  in  front'  (from  pra-dha)  and  despatched  (from  pra-hi). 

^  'In  accordance  with  the  thought  of  the  mind,'  manaso  vai 
i^ittam  anu  vag  vadati,  K. 

"  The  omission  of '  asi'  in  the  Brahmawa  is  curious  ;  the  Ka«va 
text  has  correctly  '  dakshiwasi.' 

"^  Dhiya-dhiya,  or  rather  '  by  means  of  this  their  respective 
genius  (in  regard  to  speech).'  Dhi  seems  to  mean  'thought  ex- 
pressed by  speech,'  hence  often  '  prayer,  hymn  ;'  cf.  Ill,  5,  3,  1 1. 

*  Prakamodya,  rather  either  'fondness  for  talk'  or  'effusive 
speech.'     It  seems  to  refer  to  story-tellers  (?  amusing  speech). 


Ill  KANDA,    2  ADHYAYA,    4  BRAHMAiVA,   20.  57 


shi;2a;  —  'Thou  art  supreme,  thou  art  worthy 
of  worship,' — for  she  is  indeed  supreme  and  worthy 
of  worship;  —  'Thou  art  Aditi,  the  double- 
headed,' — inasmuch  as,  through  her  (Va/§,  speech), 
he  speaks  the  right  thing  wrongly,  and  puts  last 
what  comes  first,  and  first  what  comes  last,  therefore 
she  is  double-headed :  that  is  why  he  says,  '  Thou 
art  Aditi,  the  double-headed  ^' 

17.  'Be  thou  for  us  successful  (in  going)  for- 
ward and  successful  (in  coming)  back!'  when 
he  says, '  Be  thou  for  us  successful  (in  going)  forward,' 
he  means  to  say,  '  Go  to  (fetch)  Soma  for  us ! '  and 
when  he  says,  '  Be  thou  successful  (in  coming)  back,' 
he  means  to  say,  '  Come  back  to  us  with  Soma  !' 
This  is  why  he  says,  '  Be  thou  for  us  successful  (in 
going)  forward  and  successful  (in  coming)  back !' 

18.  'MayMitra  bind  thee  by  the  foot !'  For 
that  rope,  doubtless,  is  of  Varu;2a  ;  and  were  she  (the 
cow)  tied  with  a  rope,  she  would  be  (under  the  power) 
of  Varu/za.  And,  on  the  other  hand,  were  she  not  tied 
at  all,  she  would  be  uncontrolled.  Now  that  which 
is  of  Mitra  is  not  of  Varu/za  ;  and  as  (a  cow),  if  tied 
with  a  rope,  is  under  control,  so  it  is  in  the  case  of  this 
one  when  he  says, '  May  Mitra  bind  thee  by  the  foot !' 

19.  'May  Pushan  guard  thy  paths!'  Now 
Pushan  is  this  Earth,  and  for  whomsoever  she  is  the 
guardian  of  his  paths ^  he  stumbles  not  at  any  time: 
therefore  he  says,  'May  Pushan  guard  thy  paths  !' 

20.  'For  Indra  as  the  supreme  guide;' — 
whereby  he  says,  '  May  she  be  well-guarded !'     [He 

^  In  Taitt.  S.  VI,  i,  7,  5,  this  epithet  is  explained  by  the  fact  that 
both  the  prayamya  and  the  udayaniya  belong  to  Aditi. 

2  '  And  her  he  thereby  makes  the  guardian  on  his  path,'  imam 
evasma  etad  adhvani  goptaraw  karoti,  K. 


58  DATAPATH  A-BRAHMAA^A. 

proceeds,  Va^.  S.  IV,  20],  'May  thy  mother 
grant  thee  permission,  thy  father,  thine  own 
brother,  thy  fellow  in  the  herd!'  whereby  he 
says,  '  Go  thou  for  us  to  fetch  Soma,  with  the  per- 
mission of  all  thy  kin.' — 'O  goddess,  go  to  the 
god,' — for  it  is  indeed  as  a  goddess,  as  Va>^,  that 
she  goes  to  a  god,  to  Soma :  therefore  he  says, 
*  O  goddess,  go  to  the  god;' — '  To  Soma  for  the 
sake  of  Indra!'  Indra  truly  is  the  deity  of  the 
sacrifice  :  therefore  he  says,  '  To  Soma  for  the  sake 
of  Indra.'  'May  Rudra  guide  thee  back!'  this 
he  says  for  her  safety,  for  cattle  cannot  pass  beyond 
Rudra ^  'Hail  to  thee!  come  back,  with  Soma 
for  thy  companion!'  whereby  he  says,  'Hail  to 
thee,  come  back  to  us  together  with  Soma!' 

21.  Even  as,  at  that  time,  the  gods  sent  her  to 
Soma,  and  she  returned  to  them  together  with  Soma, 
so  does  he  now  send  her  to  Soma,  and  she  returns 
to  him  together  with  Soma. 

22.  And  as  the  gods  then  wooed  her  with  the  Gan- 
dharvas,  and  she  turned  to  the  gods,  so  does  the 
sacrificer  now  woo  her,  and  she  turns  to  the  sacri- 
ficer.  They  lead  her  (the  Soma-cow)  northwards 
round  (to  the  place  where  the  Soma  is  to  be  sold) ; 
for  the  north  is  the  quarter  of  men,  and  hence  it  is 
that  of  the  sacrificer :  for  this  reason  they  lead  her 
northwards  round. 

Third  Adhyaya.     First  BRAHMAiVA. 
I.   He  follows  her,  stepping  into  seven  foot-prints 
of  hers  ^ ;  he  thereby  takes  possession  of  her :  that 

^  Rudra  rules  over  these  (cows);  the  cattle  do  not  pass  beyond 
(natiyanti)  him  ;  and  thus  she  does  not  pass  beyond  him  :  therefore 
he  says, '  May  Rudra  turn  thee  back!'  Kawva  text. 

"^  Viz.  into  seven  foot-prints  of  her  right  fore-foot.     According  to 


Ill  KAiVDA,    3  ADHYAYA,    I   BRAHMAiVA,  3.  59 


is  why  he  steps  into  seven  of  her  foot-prints.  For 
when  the  metres  were  produced  from  Va/^  (speech), 
the  one  consisting  of  seven  feet,  the  ^'akvari,  was 
the  last  (highest)  of  them.  It  is  that  (metre)  he 
now  draws  down  towards  himself  from  above :  this 
is  why  he  steps  into  seven  of  her  foot-prints. 

2.  It  is  as  Ydik  ^  that  he  steps  into  them;  (with  the 
text,  Va^.  S.  IV,  21),  'Thou  art  a  Vasvl,  thou 
art  Aditi,  thou  art  an  Aditya,  thou  art  a 
Rudra,  thou  art  A'andra;  for  she  is  indeed  a 
Vasvi  and  Aditi,  an  Aditya,  a  Rudra,  /<'andra. 
'May  Brz'haspati  make  thee  rest  in  happi- 
ness!'— Brzhaspati  being  the  Brahman,  he  thereby 
means  to  say,  '  May  Brzhaspati  lead  thee  hither  by 
means  of  the  good  (work)^!'  'Rudra,  together 
with  the  Vasus,  is  well-pleased  with  thee:' 
this  he  says  to  secure  her  (the  cow's)  safety,  for 
cattle  cannot  pass  beyond  Rudra. 

3.  They  now  sit  down  ^  round  the  seventh  foot- 
print;  and  having  laid  down  the  piece  of  gold  in  the 
foot-print,  he  offers.  For  offering  is  made  on  nothing 
but  fire,  and  the  gold  has  sprung  from  Agni's  seed : 
and  thus  that  offering  of  his  is  indeed  made  over 


Taitt.  S.  VI,  I,  8,  I  he  steps  into  six  foot-prints  and  offers  on  the 
seventh.  According  to  Katy.  VII,  6,  17  they  pass  (or  overstep, 
atikram)  six  foot-prints  and  sit  down  round  the  seventh. 

^  Literally,  '  by  a  form  (rupe«a)  of  Nik  (speech),'  viz.  the  text 
which  is  pronounced. 

2  This  can  scarcely  be  the  correct  reading.  The  Ka«va  text  has 
the  more  acceptable  reading, '  Bnliaspati  being  the  Brahman,  and 
felicity  the  sacrifice,  he  thereby  says, "  May  the  Brahman  make  thee 
rest  (or  delight,  ramayatu)  in  the  good  (work),  the  sacrifice!"' 

2  According  to  the  comm.  on  Katy.  VII,  6,  17  the  Brahman  and 
the  Sacrificer  are  to  sit  on  the  south,  the  Adhvaryu  on  the  west,  and 
the  Nesh/rz  on  the  north  side  of  the  foot-print. 


6o  .SATAPATHA-BRAHMAiVA. 

the  fire.  And  the  clarified  butter  being  a  thunder- 
bolt, he  now  delivers  her  (the  cow)  by  means  of  that 
thunderbolt,  the  butter ;  and  by  delivering  her  he 
makes  her  his  own. 

4.  He  (the  Adhvaryu)  offers  (with  the  text,  Va^. 
S.  IV,  22),  'OnAditi's  head  I  pour  thee;'  for 
Aditi  being  this  earth,  it  is  on  the  head  of  the  latter 
that  he  offers;  —  'on  the  worshipping-ground 
of  the  earth' — for  on  the  worshipping-ground  of 
the  earth  he  indeed  offers; — 'Thou  art  Irt'a's  foot- 
print, filled  with  butter,  Hail!'  for  Ida.  being  the 
cow  ^,  he  indeed  offers  on  the  cow's  foot-print ;  and 
*  filled  with  butter,  Hail !'  he  says,  because  it  indeed 
becomes  filled  with  butter  when  offered  upon. 

5.  Thereupon  he  takes  the  wooden  sword  and 
draws  lines  round  (the  foot-print) :  the  wooden  sword 
being  a  thunderbolt,  it  is  with  the  thunderbolt  that 
he  draws  round  it.  Thrice  he  draws  round  it,  so 
that  he  encompasses  it  on  all  sides  with  a  threefold 
thunderbolt,  for  no  one  to  trespass  upon  it. 

6.  He  draws  the  lines  (with  the  texts),  '  Rejoice 
in  us!'  whereby  he  means  to  say,  'Rejoice  in  the 
sacrificer!'  Having  then,  by  tracing,  cut  out  the 
foot-print  all  round 2,  he  throws  it  into  the  pan,  with, 
'In  us  is  thy  kinship,'  whereby  he  means  to  say, 
'  In  the  sacrificer  is  thy  kinship.' 

7.  He  then  pours  some  water  on  (the  place  whence 
the  earth  has  been  removed).  Wherever  in  digging 
they  hurt  her  (the   earth)  and  knock  off  anything 

^  See  the  legend,  part  i,  p.  216  seq.;  especially  I,  8,  i,  7;  20; 
and  p.  216,  note  3. 

^  According  to  the  comm.  on  Katy.  VII,  6,  20,  it  would  rather 
seem  that  he  scratches  with  the  sphya  all  over  the  foot-print  and 
then  takes  out  the  loose  dust  (pa/«sun)  and  throws  it  into  the  pan. 


Ill  KANDA,    3  ADHYAYA,   I   BRAHMAiVA,   12.  6 1 

from  her, — water  being  (a  means  of)  soothing, — that 
he  now  soothes  by  means  of  water,  that  he  heals  by 
means  of  water :  that  is  why  he  pours  water  thereon. 

8.  He  then  hands  (the  dust  of)  the  foot-print  to 
the  sacrificer,  with, 'In  thee  is  wealth,' — wealth 
meaning  cattle,  he  thereby  means  to  say,  *  in  thee 
is  cattle.'  The  sacrificer  receives  it  with,  'With 
me^  is  wealth,' — wealth  meaning  cattle,  he  thereby 
means  to  say,  '  with  me  is  cattle.' 

9.  The  Adhvaryu  then  touches  himself  (near 
the  heart),  with,  'May  we  not  be  deprived  of 
prosperity!'  Thus  the  Adhvaryu  does  not  exclude 
himself  from  (the  possession  of)  cattle. 

10.  Thereupon  they  hand  (the  dust  of)  the  foot- 
print over  to  the  (sacrificer  s)  wife.  The  house  being 
the  wife's  resting-place,  he  thereby  establishes  her 
in  that  safe  resting-place,  the  house  :  for  this  reason 
he  hands  over  the  (earth  of  the)  foot-print  to  the  wife. 

11.  The  Nesh/r?  makes  her  say,  'Thine,  thine ^ 
is  wealth;'  whereupon  he  causes  her  to  be  looked 
at  by  the  Soma-cow.  Now,  Soma  is  a  male,  and 
the  wife  is  a  female,  and  that  Soma-cow  becomes 
here  (exchanged  for)  Soma :  a  productive  union  is 
thus  effected ;  —  this  is  why  he  causes  her  to  be 
looked  at  by  the  Soma-cow. 

12.  He  causes  her  to  be  looked  at  (while  she 
pronounces  the  text,  Va^.  S.  IV,  23),  'I  have 
seen  eye  to  eye  with  the  divine  intelli- 
gence, with   the    far-seeing   Dakshi/^a:    take 

^  The  Ka7zva  text  (Sa?;?hita  and  Br.)  has  as  me  instead  of  me. 

2  See  St.  Petersb.  Diet.  s.  v.  totas.  The  Ka«va  text  explains  it 
similarly :  '  tvayi  tvayi  pa^ava/^.'  The  Taitt.  S.  VI,  i,  8,  5  has  'Tote 
raya/i' — "  Thine  (.?)  is  wealth"  thus  for  the  wife,  for  she,  the  wife,  is 
one  half  of  himself.' 


62  i-ATAPATHA-BRAHMAiVA. 


not  my  life  from  me,  neither  will  I  take 
thine;  may  I  obtain  a  hero^  in  thy  sight!' 
She  thereby  asks  a  blessing :  a  hero  meaning  a  son, 
she  thereby  means  to  say,  *  May  I  obtain  a  son  in 
thy  sight ! ' 

13.  One  that  is  brown,  with  red-brown  eyes,  is 
(fit  to  be)  a  Soma-cow.  For  when  Indra  and  Vish/^u 
divided  a  thousand  (cows)  into  three  parts,  there 
was  one  left  2,  and  her  they  caused  to  propagate 
herself  in  three  kinds ;  and  hence,  even  now,  if  any 
one  were  to  divide  a  thousand  by  three,  one  would 
remain  over. 

14.  The  brown  one,  with  red-brown  eyes,  is  the 
Soma-cow ;  and  that  ruddy  one  is  the  Vmra-killer's 
(Indra's)  own,  whom  the  king  here  chooses  for  him- 
self =^  after  winning  the  battle;  and  the  ruddy  one 
with  reddish-white  eyes  *  is  the  Fathers'  own  whom 
they  slay  here  for  the  Fathers. 

15.  Let,  then,  the  brown  one,  with  red-brown 
eyes,  be  the  Soma-cow.  And  if  he  be  unable  to 
obtain  a  brown  one  with  red-brown  eyes,  let  it 
be  a  dark-red^  one.  And  if  he  be  unable  to  obtain 
a  dark-red  one,  let  it  be  a  ruddy  one,  one  of  the 

^  The  Kawva  text  reads  '  may  I  obtain  heroes.' 

'  This  arithmetical  feat  of  Indra  and  Vish;m  is  apparently  already 
referred  to  in  Rig-vedaVI,  69,  8,  though  nothing  is  said  there  as  to 
the  difficulty  regarding  the  odd  cow.  The  threefold  division  seems 
to  refer  to  Vishwu's  three  steps,  by  which  (as  the  sun)  he  measures 
the  sky ;  or  to  the  division  of  the  universe  into  the  three  worlds  (?). 
See  also  Ait.  Br.  VI,  15. 

'  Or,  drives  forth  (from  the  enemy's  stables).  The  red  cows 
are  compared  with  the  red  clouds,  which  appear  after  the  thunder- 
storm (i.  e.  after  king  Indra's  battle  with  Vr/tra). 

*  Sayawa  takes  '  ^yetakshi '  as  '  black-eyed  (knshwalo/^and).' 

5  '  Aru«a;'  the  Ka«va  text  adds, '  for  that  one  nearest  to  it  (the 
brown  one,  or  Soma-cow  proper)  in  appearance.' 


Ill  KAA^DA,    3  ADHYAYA,    2  BRAHMAiVA,   2.  6t^ 

Vmra-killer's  own.      But  let  him  nowise  turn  his 
fancy  upon  a  ruddy  one  with  reddish-white  eyes. 

1 6.  Let  it  be  one  that  is  not  impregnated.  For 
that  Soma-cow  is  in  reaHty  Vak,  and  this  Va-^ 
(speech)  is  of  unimpaired  vigour  ;  and  of  unimpaired 
vigour  is  one  not  (yet)  impregnated  :  let  it  therefore 
be  one  not  impregnated.  Let  it  be  one  that  is 
neither  tailless,  nor  hornless,  nor  one-eyed,  nor  ear- 
less \  nor  specially  marked,  nor  seven-hoofed  ^ ; — for 
such  a  one  is  uniform,  and  uniform  is  this  speech. 

THE  BUYING   OF   SOMA. 

Second  Brahmajva. 

1.  Having  thrown  the  (earth  of  the)  foot-print 
(into  the  pan),  he  (the  Adhvaryu)  washes  his  hands. 
Now  as  to  why  he  washes  his  hands ; — clarified 
butter  being  a  thunderbolt,  and  the  Soma  being 
seed,  he  washes  his  hands  lest^  he  should  injure 
the  seed.  Soma,  with  the  thunderbolt,  the  ghee. 

2.  Thereupon  he  ties  the  piece  of  gold  to  this 
(finger^).  Now,  twofold  indeed  is  this  (universe), — 
there  is  no  third, — the  truth  and  the  untruth  :  the 
gods  are  the  truth  and  men  are  the  untruth.  And 
gold  having  sprung  from  Agni's  seed,  he  ties  the 
gold  to  this  (finger),  in  order  that  he  may  touch  the 
twigs  (of  the  Soma)  with  the  truth,  that  he  may 
handle  the  Soma  by  means  of  the  truth. 

^  'Akar«a;'  the  Ka«va  text  has  '  anuparsh/akar«a  (one  whose 
ears  are  not  perforated  ?),'  and  instead  of 'alakshita  (not  specially 
marked),'  it  reads  '  asrona.  (a^lowa),  not  lame.' 

^  That  is,  with  one  hoof  undivided  (seven-toed). 

'  The  construction  in  the  original  is  as  usual  in  the  oratio 
directa. 

*  Viz.  to  the  nameless  (or  ring)  finger.    Katy.  VII,  6,  27. 


64  5ATAPATHA-BRAHMAiVA. 

3.  He  then  orders  (the  sacrificer's  men),  'Bring 
thou  the  Soma-cloth  !  bring  thou  the  Soma-wrapper  ! 
bring  thou  the  head-band !'  Let  some  shining  (cloth) 
be  the  Soma-cloth  ;  for  this  is  to  be  his  (king  Soma's') 
garment,  and  shining  indeed  is  his  garment:  and 
whosoever  serves  him  with  a  shining  (garment),  he 
truly  shines.  But  he  who  says,  '  (Bring)  anything 
whatsoever,'  he  will  indeed  be  anything  whatsoever  : 
let  the  Soma-cloth,  therefore,  be  some  splendid 
(cloth),  and  the  Soma-wrapper  one  of  any  kind.    . 

4.  If  he  can  get  a  head-band,  let  there  be  a  head- 
band ;  but  if  he  cannot  get  a  head-band,  let  him  cut 
off  from  the  Soma-wrapper  a  piece  two  or  three 
fingers  long,  to  serve  as  the  head-band.  Either  the 
Adhvaryu  or  the  Sacrificer  takes  the  Soma-cloth, 
and  some  one  or  other  the  Soma-wrapper. 

5.  Now,  in  the  first  place,  they  pick  the  king 
(Soma).  A  pitcher  of  water  is  placed  close  to  him, 
and  a  Brahman  sits  beside  him  2.  Thither  they  (the 
priests  and  sacrificer)  now  proceed  eastward. 

6.  While  they  go  there,  he  (the  Adhvaryu)  makes 


^  I  do  not  think  *asya'  could  refer  to  the  sacrificer,  in  opposition 
to  '  etasya'  (Soma) ;  nor  can  the  latter  be  construed  with  the  following 
relative  clause  '  sa  yo  .  .  .'  The  Ka«va  text  reads,  Tad  yad  eva 
jobhanatama/?2  tat  somopanahanawz  syad,  vaso  hy  asyaitad  bhavati ; 
sa  yo  haita/^  /^y^obhanatamaw  kurute,  jobhate  haiva  szh,  &c. 

^  The  Pratiprasthatrz',  in  the  first  place,  takes  the  Soma-plants 
(from  the  seller)  and  puts  them  on  an  ox-hide,  dyed  red  and  spread 
on  the  ground  at  the  place  (in  the  east  of  the  hall)  where  the 
'sounding-holes'  will  be  dug  (see  III,  5,  4,  i  seq.).  The  seller  of  the 
Soma,  who  is  to  be  either  of  the  Kutsa  tribe  or  a  6'udra,  then  picks 
the  Soma,  breaking  the  plants  at  the  joints.  A  jar  filled  with  water 
is  placed  in  front  of  the  Soma,  and  a  Brahman  (or  the  assistant  of 
the  Brahman,  viz.  the  Brahma«a/^//a;//sin)  sits  down  by  the  (right  or 
south)  side  of  the  Soma.    Katy.  VII,  6,  1-6. 


Ill  KANDA,    3  ADHYAYA,    2   BRAIIMAiVA,  8.  65 

(the  sacrificer)  say  the  text  (Va^.  S.  IV,  24),  'Say 
thou,  for  me,  unto  Soma,  "  This  is  thy  gayatri- 
part  (bhaga)^!"  Say  thou,  for  me,  unto  Soma, 
"  This  is  thy  trish/ubh-part!"  Say  thou,  for  me, 
unto  Soma,  "This  is  thy  ^ayati-part !"  Say 
thou,  for  me,  unto  Soma,  "  Obtain  thou  the  su- 
preme sovereignty  of  the  names  of  metres  !"  ' 
Now,  when  he  (king  Soma)  is  bought,  he  is  bought 
for  one  (destination  ^) — for  the  sovereignty  of  the 
metres,  for  the  supreme  sovereignty  of  the  metres ; 
and  when  they  press  him,  they  slay  him  :  hereby  now 
he  says  to  him,  *  It  is  for  the  sovereignty  of  the 
metres,  for  the  supreme  sovereignty  of  the  metres 
that  I  buy  thee,  not  for  slaying  thee.'  Having  gone 
there,  he  sits  down  (behind  the  Soma)  with  his  face 
towards  the  east. 

7.  He  touches  (the  Soma-plants),  with,  'Ours 
thou  art,' — thereby  he  (Soma),  now  that  he  has 
come  (as  a  guest),  becomes  as  it  were  one  of  his 
(the  sacrificer's)  own  (people):  for  this  reason  he  says, 
'  Ours  thou  art;' — 'Thy  pure  (juice)  is  meet  for 
the  draught,'  for  he  will  indeed  take  therefrom  the 
'pure  draught^'  'Let  the  pickers  pick  thee!' 
this  he  says  for  the  sake  of  completeness. 

8.  Now  some,  on  noticing  any  straw  or  (piece  of) 
wood  (among  the  Soma-plants),  throw  it  away.  But 
let  him  not  do  this ;  for — the  Soma  being  the  nobility 
and  the  other  plants  the  common  people,  and  the 

'  The  three  parts  refer  to  the  three  Savanas,  at  which  the 
respective  metres  are  used.     See  IV,  3,  2,  7  seq. 

2  Bhagam  appears  to  have  been  lost  here,  since  a  play  on  that 
word  seems  to  be  intended,  which  might  perhaps  be  reproduced  by 
'  lot.'     It  is  given  both  at  the  Kawva  text  and  at  III,  4,  1,  7. 

^  For  the  .Sukra-graha,  see  IV,  2,  i,  i  seq. 
[263  F 


66  5ATAPATHA-BRAHMAiVA. 

people  being  the  nobleman's  food — it  would  be  just 
as  if  one  were  to  take  hold  of  and  pull  out  some 
(food)  he  has  put  in  his  mouth,  and  throw  it  away. 
Hence  let  him  merely  touch  it,  with,  '  Let  the  pickers 
pick  thee  ! '     Those  pickers  of  his  do  indeed  pick  it. 

9.  He  then  spreads  the  cloth  (over  the  ox-hide), 
either  twofold  or  fourfold,  with  the  fringe  towards 
the  east  or  north.  Thereon  he  metes  out  the  king 
(Soma) ;  and  because  he  metes  out  the  king,  there- 
fore there  is  a  measure, — both  the  measure  among 
men  and  whatever  other  measure  there  is. 

10.  He  metes  out,  with  a  verse  to  Savit^/;  for 
Savitre  is  the  impeller  of  the  gods,  and  so  that 
(Soma)  becomes  for  him  impelled  by  Savitr?  to  the 
purchase. 

11.  He  metes  out  with  an  ati,^/;andas-verse ;  for 
that  one,  viz.  the  atiy^-^andas  \  embraces  all  metres  ; 
and  so  that  (Soma)  is  meted  out  for  him  by  means 
of  all  the  metres  :  therefore  he  metes  out  with  an 
atii://andas-verse. 

12.  He  metes  out,  with  the  text  (Va^.  S.  IV,  25), 
'Unto  that  divine  Savitr/  within  the  two 
bowls^  the  sage,  I  sing  praises,  to  him  of  true 

^  Ati^/zandas(' over-metre')  is  the  generic  name  for  the  metres 
which  number  more  than  forty-eight  syllables  :  hence  it  is  said  to  in- 
clude all  the  other  metres  which  consist  of  fewer  syllables.  See  VIII, 
6,  2,  13,  where  the  term  is  explained  by  '  atti->^/^anda/^  (metre-eater).' 

"^  Or,  that  divine  invigorator  of  the  two  '  o«i.'  According  to  the 
St.  Petersb.  Diet.,  'o«i'  would  seem  to  refer  to  two  parts  of  the 
Soma-press.  Professor  Ludwig  takes  it  to  mean  '  press-arm '  and 
the  '  arm '  generally,  which  suits  very  well  some  of  the  passages  in 
which  the  word  occurs.  Here,  in  the  loc.  or  gen.  case,  it  can 
scarcely  mean  '  arms '  (though  Savitr^s  two  arms  are  often  referred 
to  as  dispelling  the  darkness  and  keeping  asunder  the  spaces,  cf 
Rig-veda  II,  38,  2  ;  IV,  53,  3  ;  4 ;  VI,  71,  i ;  5 ;  VII,  45,  2),  but 
apparently  refers  to  *  heaven  and  earth '  being  thus  equivalent  to 


Ill  KANDA,    3  ADHYAYA,    2  BRAHMAiVA,    1 5.  67 

impulse,  the  bestower  of  treasures,  the  wise 
and  thoughtful  friend  ; — he  at  whose  impulse 
the  resplendent  light  shone  high,  the  golden- 
handed  sage  hath  measured  the  ether  with 
his  form.' 

13.  Therewith^  he  metes  out  (the  Soma)  with 
all  (five  fingers),  therewith  with  four,  therewith  with 
three,  therewith  with  two,  therewith  with  one ; 
therewith  with  one,  therewith  with  two,  therewith 
with  three,  therewith  with  four,  therewith  with  all 
(fingers);  having  laid  (the  two  hands)  together ^  he 
throws  (Soma)  thereon  with  the  joined  open  hands. 

14.  He  metes  out  while  bending  up  and  bending 
down  (the  fingers).  The  reason  why  he  metes  out 
in  bending  (the  fingers)  up  and  down  is  that  he 
thereby  makes  those  fingers  of  separate  existence, 
and  therefore  they  are  born  separate  (from  each 
other);  and  as  to  his  meting  out  with  all  (fingers) 
together,  these  (fingers)  are  to  be  born,  as  it  were, 
united.  This  is  why  he  metes  out  in  bending  (the 
fingers)  up  and  down. 

15.  And,  again,  as  to  his  meting  out  in  bending 
them  up  and  down, — he  thereby  renders  them  of 
varied  power,  and  hence  these  (fingers)  are  of  varied 

the  two  /^amu  (originally  the  two  receptacles  or  bowls  into  which 
the  pressed  Soma  flows)  in  Rig-veda  III,  55,  20. 

^  Viz.  with  the  same  formula,  repeating  it  each  time.  The  meting 
out  of  the  Soma  is  done  with  the  fingers  of  the  right  hand,  first  with 
all  five,  and  then  successively  turning  in  one  (beginning  with  the 
thumb),  till  the  little  finger  remains  with  which  he  takes  Soma  twice, 
whereupon  he  again  successively  releases  the  fingers. 

^  There  is  some  doubt  as  to  whether  this  refers  to  the  preceding 
'with  all  (viz.  ten  fingers);'  or  whether  he  is  to  take  for  the  tenth 
time  some  Soma  with  the  five  fingers  of  the  right  hand,  and  then 
once  more  (without  muttering  the  text)  with  the  joined  hands.  See 
Katy.  VII,  7,  18,  19.     The  text  seems  to  be  purposely  vague. 

F  2 


68  ^ATAPATHA-BRAHMAJVA. 

power.     That  is  why  he  metes  out  in  bending  them 
up  and  down. 

1 6.  And,  again,  as  to  his  meting  out  in  bending 
them  up  and  down, — he  thereby  harnesses  a  vira^^* 
(to  ply)  thitherwards  and  hitherwards  :  going  thither- 
wards, namely,  it  conveys  the  sacrifice  to  the  gods, 
and  coming  hitherwards  it  assists  men.  This  is  why 
he  metes  out  in  bending  (the  fingers)  up  and  down. 

1 7.  And  as  to  his  meting  out  ten  times, — the 
vira^  is  of  ten  syllables,  and  the  Soma  is  of  vira^ 
nature :  for  this  reason  he  metes  out  ten  times. 

18.  Having  gathered  up  the  ends  of  the  Soma- 
cloth,  he  (the  Adhvaryu)  ties  them  together  by 
means  of  the  head-band,  with,  '  For  descendants 
(I  tie)  thee;' — for  it  is  indeed  for  (the  purpose  of 
obtaining)  descendants  that  he  buys  it  (Soma) :  what 
(part  of  man)  here  is,  as  it  were,  compressed  between 
the  head  and  the  shoulders,  that  he  thereby  makes 
it  to  be  for  him  (the  sacrificer)^. 

19.  He  then  makes  a  finger-hole  in  the  middle  (of 
the  knot),  with  the  text,  '  Let  the  descendants 
breathe  after  thee!'  For,  in  compressing  (the 
cloth),  he,  as  it  were,  strangles  him  (Soma  and  the 
sacrificer)  and  renders  him  breathless ;  hereby  now 
he  emits  his  breath  from  inside,  and  after  him  breath- 
ing the  descendants  also  breathe  :  for  this  reason 
he  says,  '  Let  the  descendants  breathe  after  thee.' 
Thereupon  he  hands  him  (Soma)  to  the  Soma-seller. 
Now,  then,  of  the  bargain. 

*  The  vira§^  (the  '  shining'  or  'ruling'  metre)  consists  of  (generally 
three  or  four)  padas  of  ten  syllables  each  :  hence  it  is  here  con- 
nected with  the  ten  metings  out  of  Soma. 

^  The  Soma  representing  offspring,  he  gives  the  bundle  a  shape 
resembling  the  human  body. 


Ill  KAiVDA,    3  ADHYAYA,    3  BRAHMAiVA,  4.  69 

Third  Brahmaa^a. 

1.  He  bargains  for  the  king  (Soma);  and  because 
he  bargains  for  the  king,  therefore  any  and  every- 
thing is  vendible  here.  He  says,  '  Soma-seller,  is 
thy  king  Soma  for  sale  ?' — *  He  is  for  sale,'  says  the 
Soma-seller. — 'I  will  buy  him  of  thee  !' — '  Buy  him  !' 
says  the  Soma-seller. — '  I  will  buy  him  of  thee  for 
one-sixteenth  (of  the  cow).' — '  King  Soma,  surely,  is 
worth  more  than  that!'  says  the  Soma-seller. — '  Yea, 
King  Soma  is  worth  more  than  that;  but  great,  surely, 
is  the  greatness  of  the  cow,'  says  the  Adhvaryu. 

2.  '  From  the  cow  (comes)  fresh  milk,  from  her 
boiled  milk,  from  her  cream,  from  her  sour  curds, 
from  her  sour  cream,  from  her  curdled  milk,  from 
her  butter,  from  her  ghee,  from  her  clotted  curds, 
from  her  whey : 

3.  I  will  buy  him  of  thee  for  one  hoofM' — *  King 
Soma,  surely,  is  worth  more  than  that!'  says  the 
Soma-seller. — '  Yea,  King  Soma  is  worth  more  than 
that,  but  great,  surely,  is  the  greatness  of  the  cow,' 
replies  the  Adhvaryu ;  and,  having  (each  time) 
enumerated  the  same  ten  virtues,  he  says,  '  I  will 
buy  him  of  thee  for  one  foot,' — 'for  half  (the  cow),' — 
'  for  the  cow  !' — '  King  Soma  has  been  bought !'  says 
the  Soma-seller, '  name  the  kinds !' 

4.  He  (the  Adhvaryu)  says,  '  Gold  is  thine,  a  cloth 
is  thine,  a  goat  is  thine,  a  milch  cow  is  thine,  a  pair 
of  kine  is  thine,  three  other  (cows)  are  thine  !'  And 
because  they  first  bargain  and  afterwards  come  to 
terms,  therefore  about  any  and  everything  that  is 
for  sale  here,   people  first  bargain  and  afterwards 

^  That  is,  for  one-eighth  of  a  cow,  each  foot  consisting  of  two 
hoofs  (or  toes,  japha). 


70  5ATAPATHA-BRAHMAiVA. 

come  to  terms.  And  the  reason  why  only  the 
Adhvaryu  enumerates  the  virtues  of  the  cow,  and 
not  the  Soma-seller  those  of  the  Soma,  is  that  Soma 
is  already  glorified,  since  Soma  is  a  god.  And  the 
Adhvaryu  thereby  glorifies  the  cow,  thinking,  '  See- 
ing her  virtues  he  shall  buy  her !'  This  is  why  only 
the  Adhvaryu  enumerates  the  virtues  of  the  cow, 
and  not  the  Soma-seller  those  of  the  Soma. 

5.  And  as  to  his  bargaining  five  times  : — the  sacri- 
fice being  of  equal  measure  with  the  year,  and  there 
being  five  seasons  in  the  year,  he  thus  obtains  it 
(the  sacrifice.  Soma)  in  five  (divisions),  and  therefore 
he  bargains  five  times. 

6.  He  then  makes  (the  sacrificer)  say  on  the  gold^ 
(Va^.  S.  IV,  26),  'Thee,  the  pure,  I  buy  with 
the  pure,'  for  he  indeed  buys  the  pure  with  the 
pure,  when  (he  buys)  Soma  with  gold; — *the  bril- 
liant with  the  brilliant,'  for  he  indeed  buys  the 
brilliant  with  the  brilliant,  when  (he  buys)  Soma 
with  gold; — 'the  immortal  with  the  immortal,' 
for  he  indeed  buys  the  immortal  with  the  immortal, 
when  (he  buys)  Soma  with  gold. 

7.  He  then  tempts  ^  the  Soma-seller  (with  the 
gold):  '  In  compensation  ^  for  thy  cow,'  whereby 
he  means  to  say, '  With  the  sacrificer  (be)  thy  cow!' 

^  That  is,  according  to  Katy.VII,  8,  5,  in  making  him  touch  the 
gold.     The  Ka«va  text  has, '  Thereupon  he  buys  him  (Soma)  with 

gold; 

"^  Or,  according  to  the  commentaries, '  he  frightens  the  Soma- 
seller  (by  threatening  to  take  back  the  money).' 

^  ?  Sagme  (?  compact),  explained  by  the  commentators  as 
meaning  the  sacrificer.  Perhaps  it  may  mean, '  one  of  the  parties  to 
an  agreement,'  and  he'nce  here  the  sacrificer  as  the  bargainee. 
The  Ka«va  text  reads,  He  then  takes  it  back  again  (punar  adatte) 
with  '  Sagme  te  go/^,'  and  throws  it  down  with  '  Ours  thy  gold.' 


Ill  KANDA,  3  ADHYAYA,  3  BRAHMAiVA,  9.  71 


He  then  draws  it  (the  gold)  back  towards  the  sacri- 
ficer,  and  throws  it  down,  with,  'Ours  be  thy  gold  !' 
whereby  he  (the  sacrificer)  takes  unto  himself  the 
vital  energy,  and  the  Soma-seller  gets  only  the  body. 
Thereupon  the  Soma-seller  takes  it^ 

8.  He  then  makes  him  (the  sacrificer)  say  on  the 
she-goat,  which  stands  facing  the  west,  'Thou  art 
the  bodily  form  of  fervour,' — that  she-goat  was 
indeed  produced  as  the  bodily  form  of  fervour,  of 
Pra^apati  ;  hence  he  says,  '  Thou  art  the  bodily 
form  of  fervour,' — '  Pra^apati's  kind,' because  she 
brings  forth  three  times  in  the  year,  therefore  she  is 
Pra^apati's  kind.  'Thou  art  bought  with  the 
most  excellent  animal,'  because  she  brings  forth 
three  times  in  the  year,  she  is  the  most  excellent  of 
animals.  'May  I  increase  with  a  thousandfold 
increase!'  Thereby  he  implores  a  blessing:  a 
thousand  meaning  abundance,  he  thereby  means  to 
say,  '  May  I  obtain  abundance  ! ' 

9.  With  that  (text)  he  gives  the  she-goat,  with 
that  he  takes  the  king  2;  for  a^a  (goat)  doubtless 


^  According  to  some  authorities,  the  gold  is  again  taken  away 
forcibly  from  the  Soma-seller  by  the  Adhvaryu,  after  the  sacrificer 
has  uncovered  his  head  (paragraph  12),  and  the  seller  is  driven 
away  by  blows  with  a  speckled  cane.  Katy.  VII,  8,  27.  According 
to  Apastamba  (ib.),  he  buys  off  the  Soma-cow  with  another  cow,  and 
then  dismisses  her  to  the  cow-pen ;  and  if  the  Soma-seller  objects, 
he  is  to  be  beaten  with  a  speckled  cane.  The  Manava-sutra 
merely  says,  that  they  are  to  give  the  Soma-seller  something  for 
compensation.  The  whole  transaction  was  evidently  a  feigned 
purchase,  symbolising  the  acquisition  of  the  Soma  by  the  gods 
from  the  Gandharvas.  The  real  bargain  was  probably  concluded 
before  the  sacrificial  performance.  See  also  Haug,  Ait.  Br.  Transl. 
p.  59,  note  2. 

^  While  making  over  the  she-goat  to  the  Soma-seller  with  his 
left  hand,  he  receives  the  Soma  with  the  right. 


72  5'ATAPATHA-BRAHMAiVA. 

means  the  same  as  a^a  (driving  thither^),  since  it  is 
through  her  (the  she-goat)  that  he  finally  drives  him 
(Soma)  thither.  It  is  thus  in  a  mystic  sense  that 
they  call  her  'a^a.' 

10.  He  takes  the  king,  with  the  text  (Va^.  S.  IV, 
27),  '  Come  to  us,  a  friend,  bestowing  good 
friends!'  whereby  he  means  to  say,  'Come  to  us, 
as  a  kind  and  propitious  one!'  Having  pushed 
back  the  garment  on  the  sacrificer's  right  thigh,  he 
lays  him  (Soma)  down  thereon,  with  the  text,  'Seat 
thee  on  Indra's  right  thigh,' — for  he,  the  sacri- 
ficer,  is  at  present  Indra^:  therefore  he  says, 'Seat 
thee  on  Indra's  right  thigh  ;' — '  willing  on  the  will- 
ing,' whereby  he  means  to  say,  'beloved  on  the 
beloved  one;' — 'tender  on  the  tender!'  w^hereby 
he  means  to  say,  '  propitious  on  the  propitious  one.' 

11.  Thereupon  he  (the  sacrificer)  assigns  (to  the 
Gandharvas)  the  objects  constituting  the  purchase 
price  for  the  Soma,  with  the  text,  '  O  Svana, 
Bhra^a,  Anghari,  Bambhari,  H  asta,  Suhasta, 
KreVanu!  these  are  your  wages  for  Soma: 
keep  them!  may  they  not  fail  you!'  Now 
those  (Gandharvas)  are  instead  of  the  hearth- 
mounds — these  being  the  names  of  the  hearth- 
mounds — it  is  these  very  (names)  that  he  thereby 
has  assigned  to  them^ 

^  Sayawa  takes  a-a^  in  the  sense  of '  to  go  to,  to  come'  (a^a, 
the  comer) ;  because  the  sacrificer  through  her  comes  to  Soma. 

^  See  part  i,  introduction,  p.  xix,  note  4. 

'  'For  those  same  Gandharvas,  the  overseers  of  the  Guardians  of 
Soma,  they  are  (meant)  in  lieu  of  those  (?  heartli-mounds),  for 
those  are  their  names:  it  is  to  them  that  he  thereby  assigns  those 
(objects  constituting  the  purchase-price),  and  thus  he  becomes 
debtless  to^vards  them.'  Ka?/va  text.  See  also  part  i,  p.  183, 
note  2. 


Ill  KANDA,    3  ADHYAYA,    3  BRAHMAA^A,   1 5.  y  T^ 

12.  He  now  uncovers  (his  head^) ;  for  he  who  is 
consecrated  becomes  an  embryo,  and  embryos  are 
enveloped  both  in  the  amnion  and  the  outer  mem- 
brane :  him  (the  sacrificer  or  sacrifice)  he  has  now 
brought  forth,  and  therefore  he  uncovers  himself. 
Now  it  is  he  (Soma^)  that  becomes  an  embryo,  and 
therefore  he  is  enveloped,  since  embryos  are,  as  it 
were,  enveloped  both  in  the  amnion  and  the  outer 
membrane. 

13.  He  then  makes  (the  sacrificer)  say  the  text 
(Va^.  S.  IV,  28), 'Keep  me,  O  Agni,  from  evil 
ways!  let  me  share  in  the  right  ways.'  Now 
he  (Soma)  approaches  him  while  he  is  seated,  and 
when  he  has  come,  he  rises  :  thereby  he  does  wrong 
and  breaks  the  vow.  This,  then,  is  his  expiation 
of  that  (transgression),  and  thus  no  wrong  is  thereby 
done,  and  he  breaks  not  the  vow  :  therefore  he  says, 
'  Keep  me,  O  Agni,  from  evil  ways !  let  me  share  in 
the  right  ways  ! ' 

14.  Having  then  taken  the  king,  he  rises,  with 
the  text,  'With  new  life,  with  good  life,  am  I 
risen  after  the  immortals;'  for  he  who  rises 
after  the  bought  Soma,  rises  indeed  after  the  im- 
mortal :  therefore  he  says, '  With  new  life,  with  good 
life,  am  I  risen  after  the  immortals.' 

15.  Thereupon  he  takes  the  king  and  goes  towards 
the  car,  with  the  text  (Va^.  S.  IV,  29), 'We  have 


*  See  III,  2,  I,  16.     His  wife  does  the  same. 

^  According  to  a  former  passage  (III,  i,  2,  28),  the  sacrificer  is 
supposed  to  remain  in  the  embryonic  state  till  the  pressing  of  the 
Soma.  The  Ka«va  recension  reads, '  Sa  etam  yagnum  a^i^anat  sa 
esha  garbho  bhavaty  a  sutyaya/^;'  where  '  a^i^anat'  seems  to  mean 
'  he  has  begotten.'  I  am  not  quite  certain  whether  Soma  himself  is 
really  implied.     See  III,  3,  4,  6. 


74  ^ATAPATHA-BRAHMAiVA. 

entered  upon  the  path  that  leadeth  to  well- 
being,  free  from  danger  ;  whereon  he  eschew- 
eth  all  haters,  and  meeteth  with  goodV 

1 6.  Now,  once  on  a  time,  the  gods,  while  per- 
forming sacrifice,  were  afraid  of  an  attack  from  the 
Asura-Rakshas.  They  perceived  that  prayer  for 
a  safe  journey;  and  having  warded  off  the  evil 
spirits  by  means  of  that  prayer,  they  attained  well- 
being  in  the  safe  and  foeless  shelter  of  that 
prayer.  And  so  does  he  now  ward  off  the  evil 
spirits  by  means  of  that  prayer,  and  attain  well- 
being  in  the  safe  and  foeless  shelter  of  that  prayer. 
For  this  reason  he  says, '  We  have  entered  upon  the 
path  that  leadeth  to  well-being,  free  from  danger ; 
whereon  he  escheweth  all  haters  and  meeteth  with 
good.' 

17.  They  carry  him  thus^  and  (afterwards)  drive 
him  about  on  the  cart ;  whereby  they  exalt  him  : 
for  this  reason  they  carry  the  seed  on  their  head  (to 
the  field),  and  bring  in  (the  corn)  on  the  cart. 

18.  Now  the  reason  why  he  buys  (the  Soma)  near 
water  ^  is  that — water  meaning  sap — he  thereby  buys 
Soma  sapful ;  and  as  to  there  being  gold,  he  thereby 
buys  him  lustrous ;  and  as  to  there  being  a  cloth,  he 
thereby  buys  him  with  his  skin ;  and  as  to  there 
being  a  she-goat,  he  thereby  buys  him  fervid ;  and 
as  to  there  being  a  milch  cow,  he  thereby  buys  him 
with  the  milk  to  be  mixed  with  him  ;  and  as  to  there 
being  a  pair  (of  kine),  he  thereby  buys  him  with  a 
mate. — He  should  buy  him  with  ten  (objects),  and 

'  Compare  the  slightly  different  verse,  Rig-veda  VI,  51,  16. 
^  The  sacrificer  carries  the  bundle  of  Soma  on  his  hand  resting 
on  his  head. 

^  Viz.  the  vessel  of  water  mentioned  III,  i,  2,  2. 


Ill  KANDA,    3  ADHYAYA,    4  BRAHMAiVA,   2.  75 


not  with  Other  than  ten,  for  the  viraf  consists  of  ten 
syllables,  and  Soma  is  of  vira^  nature :  therefore  he 
should  buy  him  with  ten  (objects)  and  not  with  other 
than  ten. 


PROCESSION  AND  ENTRANCE  OF  KING  SOMA. 

Fourth  Brahmaata. 

1.  In  the  enclosed  space  (of  the  cart)i  he  (the 
Adhvaryu)  lays  down  the  black  deer-skin,  with  the 
text(Va^.  S.  IV,  30), 'Thou  art  Aditi's  skin;'  its 
significance  is  the  same  (as  before)  2.  Thereon  he 
places  him  (Soma),  with, 'Seat  thee  on  Aditi's 
seat!'  for  Aditi  being  this  (earth),  and  she  being 
indeed  a  safe  resting-place,  he  thereby  places  him 
on  that  safe  resting-place  :  therefore  he  says, '  Seat 
thee  on  Aditi's  seat ! ' 

2.  He  then  makes  (the  sacrificer)  say,  after  touching 
(the  Soma),  'The  bull  hath  propped  the  sky, 
the  welkin ^'  For,  when  the  gods  were  spreading 
the  sacrifice,  they  were  afraid  of  an  attack  on  the 
part  of  the  Asura-Rakshas.  Now  by  what  he 
says,  '  The  bull  hath  propped  the  sky,  the  welkin,' 


^  The  cart  stands  south  of  the  place  where  the  purchase  of  Soma 
took  place,  with  the  shafts  towards  the  east,  fitted  with  all  the  appli- 
ances, and  yoked  with  a  pair  of  oxen.  The  antelope  skin  is  spread 
with  the  hairy  side  upwards,  and  the  neck  part  towards  the  east. 

2  See  I,  I,  4,  I  seq.  The  Ka«va  text  has  :  'the  significance  of 
this  ya^us  is  the  same.' 

^  In  Rig-veda  VIII,  42,  i,  this  verse  relates  to  Varu?za.  In 
adapting  it  to  the  present  sacrificial  requirements,  'vnshabho 
(r/shabho,  K.)  antariksham  '  has  been  substituted  for  the  original 
'  asuro  vij-vaveda,/^ ;'  Soma  being  meant  by  '  the  bull.' 


76  5'ATAPATHA-BRAHMAA^A. 

thereby  they  rendered   it  (the   sacrifice    or    Soma) 
superior  to  the  deadly  shaft  \ 

3.  'He  hath  measured  the  breadth  of  the 
earth;' — thus  he  gains  through  him  (Soma)  these 
worlds,  for  there  is  no  slayer,  no  deadly  shaft  for 
him  by  whom  these  worlds  have  been  gained :  there- 
fore he  says,  '  He  hath  measured  the  breadth  of  the 
earth.' 

4.  'As  all-ruler  hath  he  taken  his  seat  over 
all  things  existing  (bhuvana) ;'— thus  he  gains 
through  him  this  All,  for  there  is  no  slayer,  no  deadly 
shaft  for  him  by  whom  this  All  has  been  gained : 
therefore  he  says,  'As  all-ruler  hath  he  taken  his 
seat  over  all  things  existing.' 

5.  'Verily,  all  these  are  Varu7^a's  ordin- 
ances;'— thereby  he  makes  here  everything  what- 
soever obedient  to  him,  and  every  one  that  is  re- 
fractory:  therefore  he  says,  'Verily,  all  these  are 
VarunsJs  ordinances.' 

6.  Thereupon  he  wraps  (the  Soma)  up  in  the 
Soma-wrapper,  lest  the  evil  spirits  should  touch  him. 
For  this  one  doubtless  is  an  embryo,  and  hidden 
(tiras),  as  it  were,  are  embryos,  and  hidden  also  is 
that  (which  is)  wrapped  up ; — hidden,  as  it  were,  are 
the  gods  to  men,  and  hidden  is  that  which  is  wrapped 
up  :  therefore  he  wraps  him  up. 

7.  He  wraps  him  up,  with  the  text  (Va^.  S.  IV,  31 ; 
Rig-veda  V,  85,  2),  'Over  the  woods  he  hath 
stretched  the  welkin,'  for  over  the  woods,  over 
the  tops  of  the  trees,  that  welkin  (or  air)  is  indeed 
stretched; — 'strength  (hath  he  laid)  into  the 
coursers,  milk  into  the  kine,' — strength  means 

^  Or,  superior  to  (beyond  the  reach  of)  the  slayer  (or  the  blow), 
'^yayawsaw  vadhat.' 


Ill  KANDA,    3  ADHYAYA,    4  BRAHMAA^A,  9.  77 

manliness  and  the  coursers  are  the  men  :  he  thereby 
bestows  manHness  upon  men ;  and  '  milk  into  the 
kine '  he  says,  because  this  milk  is  indeed  contained 
in  the  kine; — 'Into  the  hearts  Varuna  (hath 
laid)  wisdom,  into  the  homesteads^  fire;'  for 
into  the  hearts  that  wisdom,  the  swiftness  of 
thought,  has  indeed  entered ;  and  '  into  the  home- 
steads fire'  he  says,  because  that  fire  is  in  the  home- 
steads, with  the  people; — 'Into  the  heaven  hath  he 
placed  the  Sun,  and  Soma  upon  the  rock;'  for 
that  sun  is  indeed  placed  in  the  heaven ;  and  '  Soma 
on  the  rock '  he  says,  because  Soma  is  in  the  moun- 
tains. This  is  why  he  says,  'In  the  heaven  hath  he 
placed  the  Sun,  and  Soma  upon  the  rock.' 

8.  If  there  are  two  deer-skins^,  he  then  puts  up 
the  other  by  way  of  a  flag  2; — and  if  there  is  only  one, 
he  cuts  off  the  neck  of  the  deer-skin  and  puts  it  up 
by  way  of  a  flag; — with  the  text  (Va^.  S.  IV,  32), 
'Mount  thou  the  eye  of  Surya,  the  eye -ball  of 
Agni,  where  thou  fllest  along  with  the  dap- 
pled (horses),  shining  through  the  wise  (Surya).' 
He  thereby  places  Surya  (the  sun)  in  front,  thinking, 
'  May  Surya,  in  front,  ward  off  the  evil  spirits ! ' 
They  now  drive  (Soma)  about  on  a  safe  (cart),  un- 
molested by  evil  spirits. 

9.  At  the  fore-part  of  the  shafts  two  boards  have 
been  put   up  :    between  them    the    Subrahma^^ya  * 

^  *  Into  the  waters  (apsu),'  Rig-veda. 

^  See  III,  2,  I,  I  seq. 

^  He  is  to  fasten  it  to  a  staff  fixed  to  the  pole  of  the  cart  near  the 
yoke.     Katy.  VII,  9,  9. 

*  The  Subrahmawya  is  one  of  the  assistants  of  the  Udgatn 
(chanter  of  Sama-hymns).  He  stands  on  the  ground  between  the 
two  shafts  in  front  of  the  yoke  ;  the  two  planks,  according  to 
Saya«a,  reaching  up  to  his  chin. 


78  S-ATAPATHA-BRAHMAiVA. 

Stands  and  drives.  He  (Soma),  indeed,  is  too  high 
for  (the  driver)  mounting  beside  him,  for  who  is 
worthy  of  mounting  beside  him  ?  Therefore  he 
drives  while  standing  between  (the  boards). 

10.  He  drives  with  a  pala^a  branch.  Now  when 
Gayatri  flew  towards  Soma\  a  footless  archer 
aiming  at  her  while  she  was  carrying  him  off, 
severed  one  of  the  feathers  (or  leaves,  par;«a),  either 
of  Gayatri  or  of  king  Soma ;  and  on  falling  down 
it  became  a  par/za  (pala^a)  tree  ;  whence  its  name 
par;/a.  'May  that  which  was  there  of  the  Soma 
nature,  be  here  also  now ! '  so  he  thinks,  and  for  this 
reason  he  drives  with  a  palai^a  branch. 

11.  He  urges  on  the  two  oxen.  If  they  be 
both  black,  or  if  either  of  them  be  black,  then  let 
him  know  that  it  will  rain,  that  Par^anya  will 
have  abundance  of  rain  that  year:  such  indeed  is 
science. 

12.  He  (the  Adhvaryu)  first  yokes  them,  with  the 
text  (Va^.  S.  IV,  33),  'Ye  oxen,  come  hither, 
patient  of  the  yoke!'  for  they  are  indeed  oxen, 
and  they  are  patient  of  the  yoke  ; — '  Let  your- 
selves be  yoked,  tearless!'  for  they  are  now 
being  yoked;  and  tearless  means  unscathed; — 'not 
man-slaying,'  this  means  'not  doing  wrong;' — 
'speeding  the  Brahman,'  for  they  are  indeed 
speeders  of  the  Brahman  (worship,  or  the  priests); — 
'Go  ye  happily  to  the  sacrificer's  dwelling!' 
this  he  says  in  order  that  the  evil  spirits  may  not 
injure  them  on  the  way. 

13.  Having  then  gone  round  to  the  back  (of  the 

^  See  I,  7,  I,  i;  part  i,  p.  183.  According  to  Ait.  Br.  Ill,  26, 
Kr/sanu  the  Soma-keeper's  arrow  cut  off  one  of  the  talons  of 
Gayatri's  left  foot,  which  was  turned  into  a  porcupine. 


Ill  KANDA,    3  ADHYAYA,    4  BRAHMAATA,    1 4.  79 

cart)  and  taken  hold  of  the  drag\  he  says  (to  the 
Hotr^V,'  Recite  to  the  bought  Soma !'  or,*— to  Soma, 
now  driven  about!'  whichever  way  he  pleases. 

14.  He  then  makes  (the  sacrificer^)  say  the  text 
(Vaf.  S.  IV,  34),  *  Thou  art  gracious  unto  me,  go 
forth,  O  Lord  of  the  world — ,'  for  he  (Soma)  is 
indeed  gracious  to  him,  wherefore  he  heeds  no  other 
but  him.     Even  his  (Soma's  own)  kings*  come  (to 

^  Apalamba,  a  piece  of  wood  fastened  to  the  back  part  of  the 
cart  to  prevent  its  running  backwards  when  going  up-hill ;  or, 
according  to  others,  a  rope  used  for  retarding  the  progress  of  the 
cart  in  going  down-hill.  Katy.  VII,  9,  15  comm.  The  cart  stands 
with  the  oxen  towards  the  east ;  it  is  then  wheeled  round  towards 
the  right  to  the  west  and  driven  to  the  hall,  in  front  of  which  it  is 
turned  towards  the  north ;  the  Soma  being  then  taken  down.  See 
Ait.  Br.  I,  14. 

2  The  duties  of  the  Hotn,  while  the  Soma-cart  is  driven  to  the 
hall,  are  set  forth  A^v.  6'rautas.  IV,  4  :  He  stands  three  feet  behind 
the  cart  between  the  two  wheel  tracks,  and  throws  thrice  dust 
towards  the  south  with  the  fore-part  of  his  foot  without  moving  the 
heel,  with  the  formula,  '  Thou  art  wise,  thou  art  intelligent,  thou 
upholding  all  things  :  drive  away  the  danger  arising  from  men ! ' 
Thereupon,  after  uttering  the  sound  '  Him,'  he  recites  eight  verses, 
or,  the  first  and  last  being  recited  thrice  each,  in  all  twelve  verses. 
Cf.  Ait.  Br.  I,  13.  He  first  remains  standing  in  the  same  place  and 
recites  thrice  the  first  verse.  Then  in  following  the  cart  he  recites 
the  five  following  verses.  The  cart  having  now  stopped,  he  walks 
round  it  on  its  right  (south)  side,  and  while  looking  on  the  Soma 
follows  it  while  it  is  placed  on  the  throne.  He  then  touches  it  and 
completes  his  recitation  by  the  last  two  verses.  The  first  of  these 
two  verses  is  the  same  which  the  sacrificer  is  to  mutter  (with  the 
Adhvaryu)  while  Soma  is  carried  into  the  hall,  and  which  is  given  in 
paragraph  30. 

^  While  the  Soma  is  driven  to  the  hall,  the  sacrificer  has  to  hold 
on  to  it  from  behind. 

*  'Asya  Ta.ga.nak  sabhaga>^ ;' — Soma  seems  to  be  compared  here 
with  an  emperor  or  overlord  of  kings  (adhira^o  ra^»tam,  V,  4,  2,  2), 
who  is  holding  a  royal  court  (ra§-asabha),  or  a  Darbar,  to  which  the 
under-kings  are  flocking.  Sayawa  seems  to  interpret  the  passage 
differently :  apy  asya  ra^ana-^  iti  sabhaga  ity  anena  ra^wam  anatikra- 


8o  i'ATAPATIIA-BRAHMAiVA. 

him)  to  attend  the  assembly,  and  he  is  the  first  to 
salute  the  kings,  for  he  is  gracious.  This  is  why  he 
says,  'Thou  art  gracious.'  '  Go  forth,  O  Lord  of  the 
world,'  he  says,  because  he  (Soma)  is  the  lord  of 
beings.  'To  all  dwellings,'  'all  dwellings'  doubt- 
less means  the  limbs ;  with  reference  to  his  limbs 
he  says  this,  'May  no  prowling  enemies  meet 
thee!  may  no  waylayers  meet  thee!  May  no 
malicious  wolves  meet  thee!'  this  he  says  lest 
the  evil  spirits  should  meet  him  on  his  way. 

15.  '  Having  become  a  falcon,  fly  away!'  he 
thereby  makes  him  fly  forward  after  becoming  a 
falcon ;  for  the  evil  spirits  fly  not  after  what  is 
fearful :  now  he,  the  falcon,  forsooth  is  the  most 
fearful,  the  strongest  of  birds,  and  as  such  a  one 
he  makes  him  (Soma)  fly  forwards  when  he  says, 
*  Having  become  a  falcon,  fly  away !' 

16.  Now  they  (can)  only  hit  his  body  \  '  Go  to 
the  sacrificer's  dwelling, — that  is  the  place  pre- 
pared for  us.'     In  this  there  is  nothing  obscure. 

ma?nyam  uktam  bhavati ;  api  sambhavanayam  madhuparkam  aha 
'ragne  ^a/^aryajvajurapitnvyamatulana^  -^eti' (Ai-v.  G/7"hyas.  I,  24) 
sambhavaniyanam  madhye  ra^?lam  prathamato  nirdijena  (!)  jre- 
sh//^yavagamad  itarapu^opalakshakatvenapy  asya  ra^ana  iti  nirde^-a 
iti  mantavyam,  ra^wa  agatan  svayam  prahva  eva  san  purvas  tebhyaA 
prag  evabhivadati  vagvyavaharaw  karoti.  The  Ka«va  text  reads : 
For  he  is  his  gracious  lord,  therefore  he  heeds  not  even  a  king ;  and 
yet  (?)  he  is  the  first  to  salute  the  kings  :  thus  he  is  indeed  gracious  to 
him  :  '  esha  va  etasya  bhadro  bhavati,  tasmad  esha  na  ra^anaw  /^ana- 
driyate  'tho  purvo  ra^wo'bhivadati  tathasyaisha  eva  bhadro  bhavati(!).* 
^  Or,  they  can  only  shoot  after  his  body,  'jariram  evanvavahanti.' 
The  Ka«va  text  has  *athasyeda;«  rariram  evanasa  'nvavahanti,'  i.e. 
'Now  they  only  bring  his  body  with  the  cart.'  The  MS.  of  Saya«a 
also  has  'anvavahanti,'  but  it  explains  it  by  'jyenibhavad  upade- 
yasya  sara/wjasya  badhabhavad  dhanta  jariram  evanugatya  hanti 
natmanam.' 


Ill  KAiVZiA,    3  ADHYAYA,    4  BRAHMA.VA,   I  8.  8 1 

1 7.  Thereupon  he  recites  the  Subrahma;2ya  litany. 
Even  as  one  would  say  to  those  for  whom  he  in- 
tends to  prepare  a  meal,  '  On  such  and  such  a  day 
I  will  prepare  a  meal  for  you;'  so  does  he  thereby 
announce  the  sacrifice  to  the  gods.  'Subrah- 
ma^'^yom!  Subrahma;^y6m  !  Subrahma;2y6m  !' 
thus  he  calls,  for  the  Brahman  indeed  moves  the 
gods  onward.  Thrice  he  says  it,  because  the  sacrifice 
is  threefold. 

18.  'Come,  O  Indra!'  Indra  is  the  deity  of  the 
sacrifice:  therefore  he  says,  'Come,  O  Indra!' 
'Come,  O  lord  of  the  bay  steeds!  Ram  of 
MedhatithiM  Wife  of  Vr/sha;^ai"va^!  Be- 
striding buffalo!  Lover  of  Ahalya^''  Thereby 
he  wishes  him  joy  in  those  affairs  of  his. 

^  This  myth,  according  to  which  Indra  was  supposed  to  have 
assumed  the  form  of  a  ram  and  to  have  carried  off  Medhatithi,  the 
Ka«va  (or,  according  to  others,  to  have  robbed  him  of  his  Soma), 
appears  to  be  alluded  to  in  Rig-veda  VIII,  2,  40.  On  the  possible 
connection  of  the  myth  with  the  Greek  one  of  Ganymede,  see 
Weber,  Ind.  Stud.  IX,  p.  40.  Sayawa  does  not  explain  the  Subrah- 
ma«ya  formula,  but '  remarks,  that  he  has  already  done  so  in  the 
Sama-brahma«a  (viz.  in  the  Sh2Ldvimsa). 

^  According  to  Rig-veda  I,  51,  13,  Indra  became  the  wife 
(mena)  of  Vnsha«ajva  (Mena) ;  the  reason  for  this  transformation 
being,  according  to  the  Shzdvimsa.  Br.,  that  he  was  in  love  with  Mena 
or  Menaka,  the  daughter  of  that  king  (or  sage).  Ind.  Stud.  I,  p.  38. 
The  later  explanation  of  the  simple  statement  of  the  Rik  seems  of 
doubtful  authenticity,  unless  the  choice  of  the  word  mena  for 
'  wife '  was  intended  by  the  bard  as  an  allusion  to  the  name  of  the 
king's  daughter.  It  is  more  likely  that  the  myth  alluded  to  in  the 
Rik  had  been  forgotten  at  the  time  of  the  Brahmawas,  and  a  new 
version  of  it  was  invented,  based  on  the  'mena'  of  the  original. 
Haug,  Transl.  Ait.  Br.  p.  383,  takes  Mena  here  as  a  name. 

^  This  is  another  of  Indra's  love-myths  about  which  very  little  is 
known.  Ahalya  (Maitreyi)  is  said  to  have  been  the  wife  of  the 
7?/shi  Gautama  (or  of  Kaujika,  according  to  Shao'v.  Br.)  and  to 
have  been  loved  by  Indra. 

[26]  G 


82  DATAPATH  A-BRAHMAiVA. 

19.  'O  Kauj•ika^  Brahman,  thou  who  callest 
thee  Gautama 2/  Just  so  has  this  (formula)  been 
devised  in  these  days  by  Arum,  to  wit,  '  thou  who 
callest  thee  Gautama :'  he  may  say  it,  if  he  choose, 
and  if  he  does  not  choose,  he  need  not  attend  to 
it^  'In  so  and  so  many  days,  to  the  Soma- 
feast,'  (stating)  in  how  many  days  from  hence  the 
pressing  is  to  be. 

20.  *Ye  gods  and  priests,  come  hither^!' 
This  he  says  to  the  gods  and  Brahmans,  because  it 
is  of  these  two,  the  gods  and  Brahmans,  that  he 
has  need. 

21.  Thereupon  the  Pratiprasthatr2  steps  up  to 
the  front  of  the  hall  with  the  victim  for  Agni  and 
Soma.  Now  Agni  and  Soma  have  seized  him,  who 
consecrates  himself,  between  their  jaws,  for  that  con- 
secration-offering above  ^  belongs  to  Agni  and 
Vish/m,    and  Vish/m,    forsooth,    is    no    other   than 


^  According  to  Saya^a  on  Rig-veda  I,  10,  11  (where  Indra  is 
called  Kaui'ika,  '  favourable  to  the  Kmikas  ')  Kujika  desired  to 
have  a  son  equal  to  Indra,  whence  the  latter  was  born  as 
Kujika's  son  Gathin  (Gadhin).  Differently  Say.  on  Taitt.  Ar.  I, 
12,  4. 

^  The  ShaJv.  Br.  (Ind.  Stud.  I, p.  38)  explains  this  as  follows: — The 
Gods  and  Asuras  were  at  war  with  each  other.  Gotama  was  per- 
forming austerities  between  them.  Indra  went  up  to  him  and  said, 
'Go  out  as  our  spy.'  'I  cannot,'  he  replied.  'Then  I  will  go  in 
your  form.'  'As  thou  thinkest  fit !'  And  because  he  (Indra)  went 
about  in  the  form  of  Gotama,  passing  himself  off  as  Gotama,  there- 
fore he  says, '  thou  who  callest  thee  Gotama.' 

^  The  Ka?;va  text  also  states  that  this  last  portion  of  the  formula 
was  devised  by  Aru?/i,  but  nothing  is  said  as  to  its  use  being 
optional. 

*  For  variations  of  this  concluding  part  of  the  Subrahma«ya  in 
different  schools,  see  La/y.  St.  I,  3,  3  seq.;  also  notes  to  III,  9.  3>  10 ; 
IV,  9,  6,  25;  Haug,  Transl.  Ait.  Br.  p.  383. 

^  See  III,  I,  3, 1  seq. 


Ill  KANDA,    3  ADHYAYA,    4  BRAHMAiVA,   25,  8 


J 


Soma,  and  the  offering  is  he  himself  who  is 
consecrated  :  thus  they  have  seized  him  between 
their  jaws ;  and  by  this  victim  he  now  redeems 
himself  ^ 

A 

2  2.  Now,  some  take  a  firebrand  from  the  Aha- 
vaniya,  saying,  *  Here  is  Agni,  and  here  is  Soma  : 
with  these  two  thus  being  together  we  will  redeem 
ourselves.'  But  let  him  not  do  this  ;  for  whereso- 
ever these  two  are,  there  they  are  indeed  together. 

23.  It  (the  victim)  is  two-coloured,  because  it 
belongs  to  two  deities  :  '  For  the  sake  of  concord 
between  the  two  deities  let  it  be  a  black-spotted 
(buck)  ! '  they  say ;  '  for  that  is  most  like  those  two 
(gods).'  If  he  be  unable  to  obtain  a  black-spotted 
buck,  it  may  be  a  red-spotted  one. 

24.  Thereon  he  makes  (the  sacrificer)  say  (Va^. 
S.  IV,  35;  Rig-veda  X,  37,  i),  'Homage  be  to 
the  eye  of  Mitra  and  Varu^^a!  perform  ye  dili- 
gently  this  holy  service  to  the  god!  singye 
unto  the  far-seeing,  god-born  light,  to  Starya, 
the  son  of  the  sky  !'  Thereby  he  renders  homage  to 
it  (the  victim)  and  makes  it  a  token  of  the  covenant. 

25.  The  Adhvaryu  then  removes  the  Soma- 
wrapper.  With(Va^.  S.  IV,  36)  'Thou  art  Varu;^a's 
stay,'  he  props  (the  cart)  with  the  prop.  With  'Ye 
two  are  the  rest  of  Varu/^a's  stay,'  he  pulls  out 
the  two  wedges.  The  reason  why  he  says,  'Ye  two 
are  the  rest  of  Varu/^a's  stay  2,'  is  that  he,  the  bought 
Soma,  now  indeed  is  of  Varu^za^ 

^  '  By  this  victim  he  redeems  himself,  the  victim,  and  with  that 
redeemed  self,  now  his  own,  he  sacrifices.'    Ka«va  rec. 

"^  Skambha  visarg'ani  ('  support  or  pin  of  the  prop ')  is  taken  by 
Saya«a  in  the  sense  of  '  offshoot  of  the  prop '  or  '  that  which  is  let 
go  (srz'sh/a)  by  the  prop.' 

^  I.e.  belongs  to  Varuwa  or  is   of  Varuwa's  nature  (varu«yo 

G    2 


84  .SATAPATHA-BRAHMAiVA. 

26.  Thereupon  four  men  take  up  the  king's  throne ; 
two  men,  it  is  true,  take  it  up  for  the  human  king,  but 
four  take  up  this  for  him  who  rules  over  every- 
thing here. 

27.  It  is  of  udumbara  wood — udumbara  meaning 
sap  and  food — for  (the  sacrificer's)  obtainment  of 
sap  and  food  :  therefore  it  is  of  udumbara  wood. 

28.  It  reaches  up  to  his  navel,  for  it  is  there  that 
the  food  settles,  and  Soma  is  food  :  therefore  it 
reaches  up  to  his  navel.  Moreover,  there  is  the  seat 
of  the  seed,  and  Soma  is  seed  :  therefore  it  reaches 
up  to  his  navel. 

29.  He  (the  Adhvaryu)  touches  it  with,  'Thou 
art  the  rightful  seat  (r/tasadani)  of  Varu;^a!' 
He  then  spreads  on  it  the  black  deerskin  with, 
'Thou  art  the  rightful  seat  (r/tasadanam)  of 
Varu/za!'  and  places  him  (Soma)  thereon  with, 
'Seat  thee  on  the  rightful  seat  ofVaru;^a!' 
The  reason  why  he  says,  '  Seat  thee  on  the  rightful 
seat  of  Varu;^a,'  is  that  he  (Soma)  is  now  of  Varu/^a's 
nature. 

30.  Thereupon  he  makes  him  (king  Soma)  enter 
the  hall ;  and  in  making  him  enter,  he  causes  (the 
sacrificer)  to  say  (Va^.  S.  IV,  37;  Rig-veda  I,  91, 
19),  'Whatsoever  powers  of  thine  they  wor- 
ship with  offering,  may  they  all  encompass 
the  sacrificed  Go  forth  to  our  dwellings,  O 
Soma,  prospering  our  homes,  ever  helpful, 
bestowing  abundance  of  men,  not  slaying  our 

bhavati).     Sayawa  (if  the  MS.  is  correct)  takes  it  in  the  sense  of 
'is  Varuwa  himself,'  etasmin  kritavasare  some  varuwo  bhavati. 

^  Or, '  may  the  sacrifice  encompass  them  all,'  if,  with  Grassmann 
and  Ludwig,  we  read  'ya^?la//'  instead  of  'ya^ftam.'  This  verse  is 
likewise  recited  (Pat  the  same  time)  by  the  Hotri,  see  p.  79,  note  2. 


Ill  KAiVDA,    4  ADHYAYA,    I   BRAHMAiVA,   3.  85 

men!'  dwellings  meaning  houses,  he  thereby  means 
to  say,  *  Go  forth  to  our  houses,  kind,  propitious, 
not  doing  evil.' 

31.  Some  now  pour  out  a  vessel  of  water  beside 
him,  saying  that  this  would  be  as  one  would  bring 
water  for  a  king  that  has  come  to  him.  But  let  him 
not  do  this,  for  they  (who  do  this)  do  at  the  sacrifice 
what  is  human,  and  inauspicious  for  the  sacrifice 
forsooth  is  that  which  is  human  :  let  him  therefore 
not  pour  out  water,  lest  he  should  do  at  the  sacrifice 
what  is  inauspicious. 


THE  ATITHYA,  or  GUEST-OFFERING 
(HOSPITABLE  RECEPTION  GIVEN  TO  KING  SOMA). 

Fourth  Adhyaya.     First  BRAiiMAiVA. 

1.  Verily,  the  guest-offering  is  the  head  of  the 
sacrifice,  and  the  Praya;tiya  and  Udayaniya  are  its 
arms.  But  the  arm.s  are  on  both  sides  of  the  head  : 
therefore  those  two  oblations,  the  Praya;2iya  and 
Udayaniya,  are  on  both  sides  of  the  guest-offering. 

2.  Now  as  to  why  it  is  called  'guest-offering.' 
He,  the.  purchased  Soma,  truly  comes  as  his 
(the  sacrificer's)  guest,  —  to  him  (is  offered)  that 
(hospitable  reception) :  even  as  for  a  king  or  a  Brah- 
man one  would  cook  a  large  ox  or  a  large  he-goat — 
for  that  is  human  (fare  offered  to  a  guest),  and  the 
oblation  is  that  of  the  gods — so  he  prepares  for  him 
that  guest-offering. 

3.  Here  now  they  say,  'Let  him  first  walk  past 
(Soma)  and  take  out  (the  material  for  offering)!' 
For  (they  argue)  where  people  do  not  show  respect 


86  S-ATAPATHA-BRAHMAiVA. 

to  a  worthy  person  (arhant)  who  has  come  to  them, 
he  becomes  angry, — and  in  this  way  he  (Soma)  is 
indeed  honoured. 

4.  Then  only  one  (of  the  oxen)  is  to  be  unyoked, 
and  the  other  to  be  left  unyoked^;  and  thereupon  he 
is  to  take  out  (the  material  for  offering) :  for  (they 
argue)  in  that  one  of  them  is  unyoked,  thereby  he 
(Soma)  has  arrived  ;  and  in  that  the  other  is  left 
unyoked,  thereby  he  is  honoured. 

5.  Let  him,  however,  not  do  this ;  but  let  him 
take  out  (the  material  for  offering)  only  after  un- 
yoking (both  oxen)  and  after  making  (Soma)  enter 
(the  hall);  for  the  ways  of  men  are  in  accordance 
with  those  of  the  gods.  And  accordingly,  in  human 
practice,  so  long  as  (a  guest)  has  not  unyoked, 
people  do  not  bring  water  to  him  and  show  him  no 
honour,  for  so  long  he  has  not  yet  arrived ;  but 
when  he  has  unyoked,  then  they  bring  him  water 
and  show  him  honour,  for  then  he  has  indeed 
arrived :  let  him  therefore  take  out  (the  material 
for  offering)  only  after  unyoking  and  after  making 
(Soma)  enter  (the  hall). 

6.  Let  him  take  it  out  with  all  speed,  for  thus  he 
(Soma)  is  honoured.  The  housewife  holds  on  to  it 
from  behind-  ;  for  the  sacrificer  holds  on  to  him 
(Soma),  while  he  is  driven  around,  and  here  his  wife 
does  so.  Thus  they  enclose  him  on  the  two  sides 
by   a   (married)  couple :    and,    indeed,    wherever   a 

'  This  is  the  practice  recognised  by  the  Taittiriyas  (T.  S.  VI,  2, 
1,1),  on  the  ground  that,  if  one  were  to  unyoke  both  oxen,  he 
would  interrupt  the  sacrifice  ;  and  if  he  were  to  leave  them  both 
unyoked,  it  would  be  as  if  a  hospitable  reception  were  given  to  one 
who  has  not  actually  arrived. 

*  That  is,  by  touching  the  Adhvaryu  while  he  takes  out  the  sacri- 
ficial food.     See  p.  79,  note  3. 


Ill  KANDA,    4  ADHYAYA,     I    BRAHMA^■A,   lO.  Sy 

worthy  person  comes,  there  all  the  inmates  of  the 
house  bestir  themselves,  for  thus  he  is  honoured. 

7.  Let  him  take  out  (the  material)  with  a  different 
formula  from  that  wherewith  (one  takes  out)  any- 
other  oblations  \  since,  when  he  (Soma)  is  bought, 
he  is  bought  for  one  special  destination, — for  the 
sovereignty  of  the  metres,  for  the  supreme  sove- 
reignty of  the  metres.  The  metres  act  as  attendants 
about  him  ;  even  as  the  non-royal  king-makers,  the 
heralds  and  headmen,  (attend  upon)  the  king,  so  do 
the  metres  act  as  attendants  about  him  (Soma). 

8.  In  no  wise,  then,  is  it  befitting  that  he  should 
take  out  any  (material  for  offering)  solely  '  for  the 
metres  2;'  for  whenever  people  cook  food  for  some 
worthy  person^,  then  the  attendants  about  him,  the 
non-royal  king-makers,  the  heralds  and  headmen, 
have  their  share  (of  the  food)  assigned  to  them  after 
(or  along  with  their  master):  hence,  when  he  takes 
out  that  (oblation  to  Soma),  let  him  assign  the 
metres  a  share  in  it  along  with  (the  deity). 

9.  He  takes  it  out,  with  the  text  (Va^.  S.  V,  i), 
'Thou  art  Agni's  body, — thee  (I  take)  for 
Vish;2u!'  the  Gayatri  is  Agni  :  to  Gayatri  he  thus 
assiofus  her  share. 

10.  'Thou  art  Soma's  body,  —  thee  for 
Vish;m  !'    Soma  is  the  nobility,  and  the  Trish/ubh 

^  For  the  ordinary  formula  with  which  material  for  offering  is 
taken  out  at  an  ish/i,  'At  the  impulse  of  the  divine  Savitr/,  I  take 
thee  with  the  arms  of  the  A^vins,  with  the  hands  of  Pushan,  thee 
well-pleasing  to  — !'  see  I,  i,  2,  17. 

2  According  to  Taitt.  S.  VI,  2,  i,  the  five  portions  are  taken  out 
for  the  metres  Gayatri,  Trish/ubh,  Gagati,  Anush/ubh,  and  Gayatri, 
with  the  texts, '  Thou  art  Agni's  hospitable  feast,  for  Vishwu  (I  take) 
thee,'  &c. 

^  '  Arhant '  seems  rather  to  mean  '  ruler '  here. 


88  ^ATAPATHA-BRAHMAiVA. 


is  the   nobility  :   to  Trish/ubh  he  thus  assigns  her 
share. 

11.  'Thou  art  the  guest's  hospitable  enter- 
tainmentS — thee  for  Vish^m!'  This  is  his  (Soma's) 
special  share  :  as  there  is  a  special  share  for  a  chief, 
so  is  this  his  special  share  apart  from  the  metres. 

12.  'Thee  for  the  Soma-bearing  falcon  !  thee 
for  Vish;2u !'  thereby  he  assigns  to  Gayatri  her 
share.  Because  Gayatri,  in  the  form  of  a  falcon, 
carried  off  Soma  from  the  sky,  therefore  she  is  the 
Soma-bearine  falcon  :  in  virtue  of  that  heroic  deed 
he  now  assii{ns  to  her  a  second  share. 

13.  'Thee  for  Agni,  the  bestower  of  pros- 
perity! thee  for  Vish;zu!'  Prosperity  means 
cattle,  and  the  C'agati  (the  moving,  living  one) 
means  cattle :  to  6^agati  he  thereby  assigns  her  share. 

14.  Now  as  to  his  taking  five  times; — the  sa- 
crifice is  of  equal  measure  with  the  year,  and  five 
seasons  there  are  in  the  year :  the  latter  he  gains  in 
five  (divisions); — for  this  reason  he  takes  five  times. 
And  as  to  his  taking  it  with  '  For  Vish/m  (I  take) 
thee  !  for  Vish;/u  thee !'  it  is  because  he  who  takes 
out  (material)  for  the  sacrifice,  takes  it  for  Vish/m. 

15.  It  is  a  sacrificial  cake  on  nine  potsherds  ; — for 
the  guest-offering  is  the  head  of  the  sacrifice,  and 
the  Gayatri  consists  of  nine  syllables^:  eight  (syl- 
lables) are  those  he  recites  and  the  sacred  syllable  ^ 
is  the  ninth ;  and  the  Gayatri  is  the  fore-part  of  the 

'  Atither  atithyam,  'the  guest's  guest-meal.' 

'^  According  to  Taitt.  S.VI,  2,  i,  4,  it  is  because  the  head  has 
nine  seams, '  navadha  s'lro  vishyutam.' 

^  The  final  syllable  of  the  prayers  recited  in  offering  is  pro- 
tracted and  nasalized,  a  final  'a'  becoming  6m, — this  drawing  out 
of  the  syllable  is  called  '  prawava.' 


Ill  KANDA,    4  ADHYAYA,    I   BRAHMAiVA,    1 8.  89 

sacrifice  S  and  so  is  that  (cake)  the  fore-part  of  the 
sacrifice :  therefore  it  is  a  cake  on  nine  potsherds. 

t6.  The  enclosing-sticks  are  of  karshmarya 
wood  (GmeHna  Arborea^),  for  the  gods,  once  upon  a 
time,  perceived  that  one,  the  karshmarya,  to  be  the 
Rakshas-killer  among  trees.  Now,  the  guest-oifer- 
ing  being  the  head  of  the  sacrifice,  the  enclosing- 
sticks  are  of  karshmarya  wood,  in  order  that  the  evil 
spirits  may  not  injure  the  head  of  the  sacrifice. 

17.  The  prastara-bunch  ^  is  of  a 5  vav  a  la-grass 
(Saccharum  Spontaneum).  For,  once  upon  a  time, 
the  sacrifice  escaped  from  the  gods.  It  became  a 
horse  (a^va)  and  sped  away  from  them.  The  gods, 
rushing  after  it,  took  hold  of  its  tail  (vala)  and  tore 
it  out ;  and  having  torn  it  out,  they  threw  it  down 
in  a  lump,  and  what  had  been  the  hairs  of  the 
horse's  tail  then  grew  up  as  those  plants  (of  a^va- 
vala-grass).  Now  the  guest-offering  is  the  head  of 
the  sacrifice,  and  the  tail  is  the  hind-part  (of  animals) : 
hence  by  the  prastara  being  of  a^vavala-grass  he 
encompasses  the  sacrifice  on  both  sides. 

18.  There  are  two  vidhmis^  of  sugar-cane,  lest 

^  Because  the  Gayatri  metre  is  connected  with  the  pratay^savana 
or  morning  pressing.     See  IV,  2,  5,  20  seq.;  Ait.  Br.  Ill,  27  seq. 

^  See  I,  3,  3,  19-20,  where  the  approved  kinds  of  wood  for  the 
paridhis  at  an  ish/i  are  enumerated. 

^  For  the  prastara,  or  bunch  of  reed-grass,  representing  the 
sacrificer,  see  I,  3,  3,  5  seq.;  8,  3,  11  seq.  The  ai'vavala  (horse- 
tail) grass  (generally  called  ka^a)  is  said  to  resemble  horse-hair,  and 
is  used  for  twine,  mats,  thatch,  &c.  Sir  H.  M.Elliot, '  Races  of  the 
N.  W.  Prov.,'  II,  pp.  371,  372,  describes  it  as  growing  from  three  to 
fifteen  feet  high,  and  flowering  in  great  profusion  after  the  rains ; 
the  base  of  the  flowers  being  surrounded  with  a  bright  silvery  fleece, 
which  whitens  the  neighbouring  fields  so  much  as  frequently  to 
resemble  a  fall  of  snow. 

*  For  the  vidhr/'ti  or  stalks  laid  across  the  barhis  (sacrificial 


90  i-ATAPATHA-BRAHMAiVA. 


the  barhis  and  the  prastara  should  become  mixed 
up  together.  Having  then  purified  the  ghee  ^  he 
takes  all  the  butter-portions  in  four  ladlings  ^  for  at 
this  (sacrifice)  there  are  no  after-offerings. 

19.  When  he  has  placed  the  sacrificial  dishes  (on 
the  altar) ^  he  churns  the  fire.  For  the  guest-offer- 
ing Is  the  head  of  the  sacrifice  ;  and  in  churning 
(the  fire)  they  produce  that  (sacrifice) ;  and  one  who 
is  born  is  born  with  the  head  first:  hence  he  thereby 
makes  the  sacrifice  to  be  produced  with  the  head 
first.  Further,  Agni  means  all  the  gods,  since 
offering  is  made  in  the  fire  to  all  gods  ;  and  the 
guest-offering  is  the  head  of  the  sacrifice  :  hence, 
throueh  all  the  deities,  he  secures  success  to  the 
sacrifice  from  the  very  head  (beginning).  This  is 
why  he  churns  the  fire  *. 

20.  He  takes  the  bottom  piece  of  wood^  with 
the  text  (Va^.  S.  V,  2), '  Thou  art  the  birth-place 
of  Agni;'  for  it  is  thereon  that  Agni  is  produced: 
hence  he  says,  '  Thou  art  the  birth-place  of  Agni.' 

21.  Thereon  he  lays  two  sprouts  of  a  kui^a  stalk 
(with   the  tops  towards  the    east),  with,  'Ye    are 

grass  covering  the  altar),  to  keep  the  prastara  separate  from  the 
latter  when  laid  upon  it,  see  I,  3,  4,  10.  As  no  special  mention  is 
made  of  the  barhis,  the  same  material  has  to  be  used  for  it  as  at  the 
model  ish/i  (New  and  Full-moon  sacrifice),  viz.  Ku^a  grass  (Poa 
Cynosuroides). 

'  See  I,  3,  I,  22-23.  ^  See  I,  3,  2,  8-9. 

'  See  I,  3,  4,  14. 

*  On  the  production  of  the  fire  by  'churning,'  see  part  i,  p.  294, 
note  3. 

°  The  adhimanthana  jakala  is  a  chip  of  wood  used  for  the 
lower  churning-stick  (adhararawi),  wherein  the  upper  churning-stick 
is  drilled,  to  rest  upon.  It  is  laid  down  on  the  altar-grass  (barhis) 
from  south  to  north.  According  to  Saya«a  it  is  a  chip  obtained  in 
rough-hewing  the  sacrificial  stake. 


Ill  KANDA,    4  ADHYAYA,   I   BRAHMAA^A,   23.  9 1 

males  ^;'  thereby  these  two  are  as  two  (sons)  born 
together  here  from  a  woman. 

22.  Thereon  he  lays  the  lower  churning- stick 
(with  the  top  to  the  north),  with,  'Thou  art  Ur- 
va^i!'  He  then  touches  the  (ghee  in  the)  ghee- 
pan  with  the  upper  churning-stick,  with,  '  Thou  art 
Ayu,'  he  puts  it  down  (on  the  lower  ara;zi)  with, 
'Thou  art  Pururavas.'  For  Urvai"t  was  a 
nymph,  and  Pururavas  was  her  husband;  and  the 
(child)  which  sprung  from  that  union  was  Ayu  ^ :  in 
like  manner  does  he  now  produce  the  sacrifice  from 
that  union.  Thereupon  he  says  (to  the  Hotr^),  'Re- 
cite to  Agni,  as  he  is  churned^!' 

23.  He  churns,  with  the  texts,  'With  the  Gayatri 
metre  I  churn  thee! — With  the  Trish/ubh 
metre  I  churn  thee! — With  the  6^agati  metre 
I  churn  thee!'  For  it  is  with  the  metres  that  he 
churns  him  (Agni,  the  fire) ;  the  metres  he  recites  to 
him  when  he  is  churned,  whereby  he  attaches  the 
metres  to  the  sacrifice,  even  as  the  rays  (are  attached) 
to  yonder  sun. — '  Recite  to  the  born  one  !'  he  says, 


^  In  this  sense  'vr/shawau'  is  taken  by  Mahidhara  (sektarau, 
from  vr/shan),  Sayawa,  and  apparently  also  by  our  author.  Per- 
haps it  means  'testicles'  (vr?sha«a)  in  the  text.  See  III,  6,  3,  10; 
and  part  i,  p.  389,  note  3. 

^  The  myth  of  Pururavas  and  Urva-s-i  is  given  at  length  XI,  5,  r, 
1-17.  Compare  also  Max  Miiller, Chips, vol.  ii,p.  102  seq.;  A.  Kuhn, 
Herabkunft  des  Feuers,  p.  78  seq. 

'  The  verses  which  the  Hotr/  has  to  recite  are  (a)  one  to  Savitn 
(the  Vivifier,  viz.  Rig-veda  I,  24,  3);  (b)  to  Heaven  and  Earth  (IV, 
56,  i);  (c)  a  triplet  to  Agni  (VI,  16,  13-15).  If  fire  has  not  appeared 
by  this  time,  he  recites  the  so-called  Rakshas-killing  verses  (X,  118), 
repeating  them  until  fire  has  been  produced.  See  Ait.  Br.  1, 1 7 ; 
Ajv.^r.II,  16. 


92  SATAPATHA-BRAHMAiVA. 


when  he  (Agni)  is  produced  ^  and  '  To  him  who  is 
thrown  2.''  when  he  throws  him  (on  the  old  Aha- 
vaniya  fire). 

24.  He  throws  (die  fire  on  the  hearth),  with  the 
text(Va/.  S.V,  3), 'For  our  sake  be  ye  two  (fires) 
friendly  to  one  another,  of  one  mind,  un- 
blemished! Injure  not  the  sacrifice,  nor  the 
lord  of  the  sacrifice !  be  gracious  unto  us  this 
day,  ye  knowers  of  beings!'  He  thus  bespeaks 
peacefulness  between  them,  that  they  may  not  injure 
each  other. 

25.  He  then  takes  out  some  clarified  butter  with 
the  dipping-spoon,  and  pours  it  on  the  fire,  with  the 
text  (Va^.  S.  V,  4), 'Agni  resorteth  to  Agni,  he 
the  son  of  the  seers  that  shieldeth  us  from 
curses  :  graciously  offer  thou  for  us  now  with 
good  offering,  never  withholding  the  oblation 
from  the  gods,  Hail!'  For  the  purpose  of  offering 
they  have  produced  him,  and  by  this  offering  he  has 
now  gratified  him :  that  is  why  he  thus  makes 
offering  unto  him. 

26.  It  (the  guest-offering)  ends  with  the  I</a;  no 
after-offerings  are  performed.  For  the  guest-offer- 
ing is  the  head  of  the  sacrifice,  and  the  head  is  the 
fore-part:  he  thus  fits  him  up  as  the  head  of  the  sacri- 
fice. But  were  he  to  perform  the  after-offerings, 
it  would  be  as  if,  by  reversing,  he  were  to  put  the 
feet  in  the  place  of  the  head.  Hence  it  ends  with 
the  I^a,  and  no  after-offerings  are  performed. 

^  The  Hotr/  recites  the  two  verses,  Rig-veda  I,  74>  3  ;  VI,  1 6,  40. 

^  The  verb  is  '  pra-hr/,'  which  is  also  the  common  term  for  the 
hurling  of  the  thunderbolt.  The  six  verses,  recited  by  the  Hotrz', 
are  Rig-veda  VI,  16,  41-42;  I,  12,  6;  VIII,  43,  14;  VIII,  73,  8  ; 
I,  164,  50. 


Ill  KANDA,    4  ADHYAYA,    2  BRAHMAA^A,   3.  93 


THE   TANUNAPTRA,  or  COVENANT   OF 
TANUNAPAT  K 

Second  Brahmaa^a. 

1.  When  the  gods  had  performed  the  guest- 
offering,  discord  befell  them.  They  separated  into 
four  different  parties,  unwilling  to  yield  to  each 
other's  excellence, — Agni  with  the  Vasus,  Soma  with 
the  Rudras,  Varu;za  with  the  Adityas,  and  Indra 
with  the  Maruts.  B/'zhaspati  with  the  All-gods, 
say  some^  but,  indeed,  those  who  separated  into 
four  parties  were  '  all  the  gods.'  When  they  were 
separated,  the  Asura-Rakshas  came  after  them  and 
entered  between  them. 

2.  They  became  aware  of  it, — '  Forsooth,  we  are 
in  an  evil  plight,  the  Asura-Rakshas  have  come  in 
between  us :  we  shall  fall  a  prey  to  our  enemies. 
Let  us  come  to  an  agreement  and  yield  to  the  excel- 
lence of  one  of  us  !'  They  yielded  to  the  excellence 
of  Indra;  wherefore  it  is  said,  'Indra  is  all  the 
deities,  the  gods  have  Indra  for  their  chief.' 

3.  For  this  reason  let  not  kinsmen  fall  out,  for 
any  (enemy)  of  theirs,  be  he  ever  so  far  away,  steps 
in  between  them ;  they  do  what  pleases  their 
enemies  and  fall  a  prey  to  their  enemies  :  therefore 
let  them  not  fall  out.  For  he  who,  knowing  this, 
quarrels  not,  does  what  displeases  his  enemies  and 

^  The  Tanunaptra  is  a  solemn  covenant  made  by  the  sacrificer 
and  his  priests,  in  the  name  of  Tanfinapat,  and  while  touching 
sacrificial  butter ;  thereby  pledging  themselves  not  to  injure  each 
other. 

^  Thus  Ait.  Br.  I,  24,  vt-here  moreover  the  Rudras  are  assigned 
to  Indra,  (the  Vasus  to  Agni,  and  the  Adityas  to  Varuwa.) 


94  ^ATAPATHA-BRAHMAiVA. 

falls  not  a  prey  to  his  enemies:  let  him  therefore  not 
quarrel. 

4.  They  said,  '  Well  then,  let  us  contrive  so  that 
this  (concord)  of  ours  shall  be  for  ever  im- 
perishable !' 

5.  The  gods  laid  down  together  ^  their  favourite 
forms  and  desirable  powers  ^,  one  after  another,  and 
said,  'Thereby  he  shall  be  away  from  us,  he  shall  be 
scattered  to  the  winds,  whosoever  shall  transgress 
this  (covenant)  of  ours ! ' —  Whose  (is  it)  as  wit- 
ness^?'— '  Tanunapat,  the  mighty!' —  Now  the 
mighty  Tanunapat  indeed  is  yonder  blowing  (wind), 
he  is  the  witness  of  living  beings,  entering  thus  as 
the  in-breathing  and  out-breathing. 

6.  Wherefore  they  say,  'The  gods  know  the  mind 
of  man.'  In  his  mind  he  proposes;  it  passes  on  to 
the  breath,  and  the  breath  to  the  wind,  and  the  wind 
tells  the  gods  what  the  mind  of  man  is. 

7.  Hence  it  was  in  regard  to  this  what  was  said 
by  the  7?/shi,  '  In  his  mind  he  proposeth,  and  it 
goeth  on  to  the  wind  '*;  and  the  wind  telleth  the 
gods  what  thy  mind  is,  O  man.' 

8.  The  gods  laid  down  together  their  favourite 
forms  and  desirable  powers,  and  said, '  Thereby  he 
shall  be  away  from  us,  he  shall  be  scattered  to  the 
winds,  whosoever  shall  transgress  this  (covenant)  of 
ours!'  And  even  now  the  gods  do  not  transgress 
that  (covenant),  for  how  would  they  fare,  were  they 


^  Literally, '  cut  off  together,  part  by  part.' 

^  Or,  attributes,  resources, '  dhamani.' 

^  Kasya  upadrash/ur ;  the  Ka«va  text  has,  Tasya  na^  ka  upa- 
drash/a, '  who  (shall  be)  the  witness  of  this  (covenant)  of  ours  ? ' 

*  Cp.  Atharva-veda  XII,  4, 31, 'In  his  mind  he  proposes  and  it 
goes  forth  to  the  gods.' 


Ill  KAA^DA,    4  ADHYAYA,    2   BRAHMAiVA,    II.  95 

to  transgress  it  ? — they  would  speak  untruth,  and 
verily  there  is  one  law  which  the  gods  do  keep, 
namely,  the  truth.  It  is  through  this  that  their 
conquest,  their  glory  is  unassailable  :  and  so,  for- 
sooth, is  his  conquest,  his  glory  unassailable  who- 
soever, knowing  this,  speaks  the  truth.  Now,  the 
Tanunaptra  is  really  that  same  (covenant  of 
the  gods). 

9.  The  gods  laid  down  together  their  favourite 
forms  and  desirable  powers.  Now  it  is  by  taking 
portions  of  butter  that  they  (the  priests)  lay  down 
together  the  desirable  forms  and  favourite  powers. 
Let  him,  then,  not  covenant  with  any  one  and  every 
one,  lest  his  favourite  forms  and  desirable  powers 
should  be  mixed  up  (with  those  of  others).  But  let 
him  not  deceive  one  with  whom  he  makes  a  cove- 
nant ;  for  thus  it  is  said,  '  Let  there  be  no  deceiving 
of  him  with  whom  one  has  made  the  covenant  of 
TanCuiapat.' 

10.  In  the  first  place  he  takes  (butter)  there- 
from i,  with  the  text  (Vaf.  S.  V,  5),  'For  him 
that  rushes  onward,  for  him  that  rushes 
about,  I  take  thee.'  He  that  blows  yonder  (the 
wind)  does  indeed  rush  onward  and  rush  about; 
and  it  is  for  him  that  he  takes  (the  butter) :  there- 
fore he  says,  'for  him  that  rushes  onward,  for  him 
that  rushes  about,  I  take  thee.' 

11.  'For  Tanunapat,  the  mighty.'  The 
mighty  Tanunapat  truly  is  yonder  blowing  (wind), 
and  it  is  for  him  that  he  takes  (the  butter)  :  there- 
fore he  says, '  For  Tanunapat,  the  mighty.' 


^  Viz.  the  butter  in  the  dhruva  spoon,  pouring  it  into  the  '  vrata- 
pradana,'  or  vessel  in  which  the  fast-milli  is  handed  to  the 
sacrificer. 


96  ^ATAPATHA-BRAHMAiVA. 

12.  '  For  the  powerful,  the  most  Strong  !'  He 
is  indeed  powerful  and  most  strong ;  and  for  him  he 
takes  it :  therefore  he  says, '  For  the  powerful,  the 
most  strong.' 

1 3.  They  then  touch  it  at  the  same  time.  Now 
the  gods  were  fully  agreed  on  this  point,  '  Verily,  so 
and  thus  shall  he  of  us  fare  who  shall  transgress  this 
(covenant)  of  ours !'  And  so  are  these  (priests  and 
sacrificer)  now  agreed  on  this, — 'Verily,  so  and  thus 
shall  he  of  us  fare  who  shall  transgress  this  (cove- 
nant) of  ours !' 

14.  They  touch  it  simultaneously,  with  the  text, 
'Thou  art  the  strength  of  the  gods,  unassailed 
and  unassailable  ;  for  the  gods  were  indeed  un- 
assailed and  unassailable  while  being  together,  and 
speaking  with  one  accord  and  holding  together. 
'  The  strength  of  the  gods '  doubtless  means  the 
favourite  forms  and  desirable  powers  of  the  gods, 
'uncursed,  curse-averting,  uncursable,'  for  the 
gods  have  overcome  every  curse; — 'May  I 
straightway  go  to  the  truth!'  whereby  he  means 
to  say,  'May  I  speak  the  truth,  may  I  not  transgress 
this  (covenant);' — '  Establish  me  in  welfare  !'  for 
in  welfare  the  gods  indeed  established  themselves 
by  speaking  the  truth,  by  performing  the  truth : 
therefore  he  says, '  Establish  me  in  welfare  !' 

15.  Now  those  favourite  forms  and  desirable 
powers  which  the  gods  put  together,  they  then 
deposited  in  Indra^; — Indra  verily  is  he  that  burns 
yonder  (the  sun);  but  he  indeed  did  not  burn  in  the 
beginning,  but  as  now  everything  else  is  dark,  so 
was  he  then ;  and  it  is  by  that  very  energy  (derived 

*  According  to  Ait.  Br.  I,  24  the  gods  deposited  their  forms  in 
the  house  of  king  Varuwa. 


Ill  KANDA,    4  ADHYAYA,    3  BRAHMAiVA,  2.  97 

from  those  divine  objects)  that  he  burns.  Hence, 
if  many  persons  perform  the  consecration  \  let  it  (the 
TanCinaptra  butter),  after  pouring  the  fast-milk  to  it, 
be  handed  only  to  the  master  of  the  house,  since  he, 
among  them,  is  the  representative  of  Indra.  And  if 
he  perform  the  consecration  by  means  of  an  (offering) 
with  a  dakshii^^a,  let  them  hand  it  (the  butter)  to  the 
sacrificer,  after  pouring  the  fast-milk  to  it,  for  thus 
it  is  said, — '  The  Sacrificer  is  Indra.' 

16.  Now  what  favourite  forms  and  desirable 
powers  the  gods  then  laid  together,  all  that  was 
wrought  together  and  became  the  Saman :  where- 
fore they  say,  '  The  Saman  is  the  truth,  the  Saman 
is  born  of  the  gods.* 

THE  AVANTARADIKSHA,  or   INTERMEDIARY 
CONSECRATION. 

Third  Brahmajva. 

1.  When  the  gods  had  performed  the  guest- 
offering,  discord  arose  between  them.  They  allayed 
It  by  means  of  the  Tanunaptra  (oaths).  They 
desired  an  atonement  for  having  spoken  evil  to  one 
another ;  for  they  had  appointed  no  other  consecra- 
tion-ceremony till  the  expiatory  bath.  They  per- 
ceived this  intermediate  consecration^. 

2.  By  means  of  fire  they  enveloped  (the  body)  with 
a  skin.  Now,  fire  being  fervour,  and  the  consecration 
being  fervour,  they  thereby  underwent  an  interme- 
diate consecration  ;  and  because  they  underwent  that 

^  That  is,  in  a  Sattra  or  sacrificial  session,  where  all  the  officiating 
priests  are  consecrated  and 'sacrificers;'  theYa^amana  proper  being 
styled  GnTiapati  (master  of  the  house).     See  IV,  6,  8,  i  seq. 

^  The  Avantaradiksha  extends  to  the  end  of  the  sixth  Brahma/za. 

[26]  H 


98  5ATAPATHA-BRAHMAiVrA. 

intermediate  consecration,  therefore  this  int  erme- 
diary  consecration  (avantaradiksha,  is  performed). 
They  turned  in  their  fingers  more  tightly  and  drew^ 
their  zone  tighter,  whereby  they  (again)  put  round 
them  what  had  been  put  round  them  before  ^; — and  so 
does  he  thereby  make  atonement  for  what  heretofore 
he  has  done  injurious  to  the  vow,  for  what  he  has 
spoken  injurious  to  the  vow. 

3.  By  means  of  the  fire  they  (the  priests)  envelop 
him  with  a  skin.  Now,  fire  being  fervour,  and  the 
consecration  being  fervour,  he  thereby  undergoes  an 
intermediate  consecration.  He  turns  in  his  finders 
more  tightly  and  draws  the  zone  tighter,  whereby  he 
(again)  puts  round  himself  what  was  put  round  him 
before.  Moreover,  it  was  offspring  the  gods  thereby 
obtained. 

4.  By  means  of  Agni  (fire)  they  enveloped  (the 
body)  with  a  skin.  Now,  Agni  being  the  causer  of 
sexual  union,  the  progenitor,  they  thereby  obtained 
offspring.  They  turned  in  their  fingers  more  tightly 
and  drew  their  zone  tighter,  whereby  they  produced 
offspring  for  themselves.  And  in  like  manner  does 
he  (the  sacrificer)  thereby  obtain  offspring. 

5.  By  means  of  Agni  he  envelops  himself  with  a 
skin.  Now,  Agni  being  the  causer  of  sexual  union, 
the  progenitor,  he  thereby^  obtains  offspring.  He 
turns  in  his  fingers  more  tightly  and  draws  his  zone 
tighter,  whereby  he  produces  offspring  for  himself. 

6.  Now,  while  the  gods  were  consecrated,  whichever 
of  them  fetched  fire-wood  or  uttered  his  appointed 
texts,    him    the    Asura-Rakshas    endeavoured    to 


^  Our  text  has  no  verb ;  the  Kawva  recension  reads  'auhanta.' 
^  Viz.  the  diksha,  as  symbolised  by  the  zone  (or  the  skin). 
^  Viz.  through  Agni,  or  the  Avantaradiksha. 


Ill  KAiVDA,    4  ADHYAYA,    3  BRAHMAiVA,  9.  99 


Strike — the  one  by  (assuming)  the  form  of  this  one, 
and  the  other  by  that  of  another.  They  came  to- 
gether, upbraiding  one  another,  saying,  '  See,  what 
thou  hast  done  to  me !  see,  how  thou  hast  struck 
me!'  But  Agni  alone  did  not  speak  thus  to  any 
one,  nor  did  any  one  speak  thus  to  Agni. 

7.  They  said,  'Have  they  spoken  thus  to  thee 
also,  Agni?'  He  said,  'Verily,  I  have  not  spoken 
to  any  one,  nor  has  any  one  spoken  to  me.' 

8.  They  became  aware, — '  He  verily  is  the  greatest 
repeller  of  the  Rakshas  among  us  ;  let  us  be  like  him  : 
thereby  we  shall  escape  from  the  Rakshas,  thereby 
we  shall  attain  to  the  heavenly  world.'  They  accord- 
ingly became  like  Agni,  and  thereby  escaped  from 
the  Rakshas  and  attained  to  the  heavenly  world.  And 
in  like  manner  does  this  one  now  become  like  Aeni. 
and  thereby  escape  from  the  Rakshas  and  attain  to 
the  heavenly  world.  It  is  in  putting  a  kindling-stick 
on  (the  Ahavaniya  fire  ^)  that  he  enters  upon  the 
Avantaradiksha. 

9.  He  puts  on  the  kindling-stick,  with  the  text 
(Va^.  S.  V,  6),  'O  Agni,  protector  of  vows;  on 
thee,  O  protector  of  vows — '  for  Agni  is  lord  of 
vows  to  the  gods  ;  wherefore  he  says,  '  O  Agni, 
protector  of  vows,  on  thee,  O  protector  of  vows  — ' 

'  whatbodilyform^  there  is  of  thine,  (may  that  be) 
here  on  me;  and  what  bodily  form  there  is  of 
mine,  (may  that  be)  on  thee!  May  my  vows  be 
bound  up  with  thine,  O  lord  of  vows!'  whereby 
he  envelops  himself  with  the  skin  by  means  of  Agnio 
'May   the   lord   of  consecration   approve  my 

^  The  sacrificer's  wife  performs  silently  on  and  near  the  Garha- 
patya  fire  the  same  ceremonies  as  her  husband. 
2  Tanu,  see  p.  10,  note  4. 

H    2 


lOO  i'ATAPATHA-BRAHMAiVA. 

consecration,  and  the  lord  of  penance  my  pen- 
ance!' Thereby  he  enters  upon  the  intermediary 
consecration.  More  closely  he  turns  in  his  fingers, 
and  closer  he  draws  the  zone  ;  whereby  he  (again) 
puts  round  himself  what  was  put  round  him  before. 

10.  They  then  attend  on  him  with  the  boiling 
lustral  water  (madanti) ; — fire  is  heat,  and  the  lustral 
water  is  heat ;  that  is  why  they  attend  on  him  with 
the  lustral  water. 

11.  Having  touched  the  lustral  water,  they  (the 
priests  and  sacrificer)  therewith  strengthen^  the 
king  (Soma).  The  reason  why,  after  touching  the 
lustral  water,  they  strengthen  the  king  is  this  ; — ghee 
is  a  thunderbolt,  and  Soma  is  seed :  hence  they 
strengthen  the  king  after  touching  the  lustral  water, 
lest  they  should  injure  the  seed.  Soma,  by  the  thun- 
derbolt, the  ghee. 

1 2.  Here  now  they  say, '  Him,  Soma,  for  whom  that 
strengthening  (meal),  the  guest-offering,  is  prepared, 
they  ought  first  to  strengthen,  and  then  (ought  to 
be  performed)  the  Avantaradiksha,  and  thereupon 
the  Tantanaptra.'  But  let  him  not  do  this.  For  such 
indeed  was  the  course  of  the  sacrificial  performance  : 
discord  arose  between  them  (the  gods)  thereat ;  they 
attained  to  their  former  tranquillity ;  then  the  AX^an- 
taradiksha  and  finally  the  strengthening. 

13.  Then  as  to  why  they  strengthen  (Soma). 
Soma  is  a  god,  since  Soma  (the  moon)  is  in  the  sky. 
'  Soma,  forsooth,  was  Vmra  ;  his  body  is  the  same  as 
the  mountains  and  rocks  :  thereon  grows  that  plant 
called  Ui-ana,' — so   said   ^Svetaketu  Auddalaki; 

^  On  the  '  apyayana'  (a-pyai,  'to  swell,  make  swell,'  to  strengthen, 
become  strong,  increase,  fill),  see  part  i,  p.  178,  note  2.  According 
to  Apastamba  and  other  authorities,  they  tie  a  piece  of  gold  to  their 
nameless  (gold)  finger,  and  touch  the  Soma  with  their  moist  hands. 


Ill  KAiVJDA,    4  ADHYAYA,    3  BRAHMAiVA,   1 8.        lOI 

*  they  fetch  it  hither  and  press  It ;  and  by  means  of 
the  consecration  and  the  Upasads,  by  the  Tanunaptra 
and  the  strengthening  they  make  it  Into  Soma.'  And 
in  like  manner  does  he  now  make  it  Into  Soma  by 
means  of  the  consecration  and  the  Upasads,  by  the 
Tanunaptra  and  the  strengthening. 

14.  '  It  is  bees'  honey,'  they  say;  for  bees'  honey 
means  the  sacrifice,  and  the  bees  that  make  the 
honey  are  no  other  than  the  officiating  priests  ;  and 
ill  hke  manner  as  the  working-bees  make  the  honey 
increase,  so  do  they  (the  priests)  thereby  strengthen 
the  sacrifice. 

15.  By  means  of  the  sacrifice  the  gods  gained 
that  supreme  authority  which  they  now  wield. 
They  spake,  '  How  can  this  (world)  of  ours  be 
made  unattainable  to  men?'  Having  sipped  the 
sap  of  the  sacrifice,  as  bees  would  suck  out  honey, 
and  havinof  drained  the  sacrifice  and  scattered  it 
by  means  of  the  sacrificial  post,  they  disappeared  ; 
and  because  they  scattered  (yopaya)  therewith, 
therefore  it  is  called  yupa  (post). 

16.  Now  this  was  heard  by  the  7?/shis.  They 
collected  the  sacrifice ;  and  as  that  sacrifice  was  col- 
lected, so  does  he  collect  the  sacrifice  who  is  con- 
secrated. The  sacrifice  Is  speech  :  hence  he  thereby 
again  supplies  what  part  of  the  sacrifice  here  has 
been  sucked  out  and  drained. 

1 7.  They  strengthen  (the  Soma),  being  six  ^ ; — 
there  are  six  seasons  :  havlnar  become  the  seasons, 
they  strengthen  it^. 

18.  They   strengthen  him   with  (Va^.  S.  V,   7), 


^  Viz.  the  five  priests— Brahman,  Udgatr/,  Hotnj  Adhvaryu,  and 
Agnidhra — and  the  sacrificer. 

"^  That  is,  as  the  seasons  make  the  Soma-plant  grow. 


I02  i-ATAPATHA-BRAHMAiVA. 

'  Let  Stalk  after  stalk  of  thine  wax  strong,  O 
divine  Soma!'  whereby  they  strengthen  (increase) 
stalk  after  stalk  of  his; — 'for  Indra,  the  winner  of 
the  ekadhanas^ ;'  Indra  indeed  is  the  deity  of  the 
sacrifice :  therefore  he  says,  '  For  Indra,  the  winner 
(or  bestower)  of  the  ekadhanas.'  For  verily  every  one 
of  those  stalks  swells  to  fill  a  hundred  or  ten-  eka- 
dhana  cups  for  the  several  gods.  '  May  Indra  wax 
strong  for  thee,  and  wax  thou  strong  for  Indra!' 
for  Indra  is  the  deity  of  the  sacrifice :  he  thus  strength- 
ens him  who  is  the  deity  of  the  sacrifice.  By  saying, 
'  Wax  thou  strong  for  Indra,'  he  instils  that  invigor- 
ating draught  into  him.  '  Strengthen  us  friends 
with  gain  and  understanding!'  'With  gain'  he 
says  with  reference  to  what  he  gains ;  and  '  with 
understanding'  he  says  with  reference  to  what  he 
recites.  'Mayest  thou  thrive,  O  divine  Soma, 
and  may  I  attain  to  the  Soma-feast!'  They, 
the  priests  and  sacrificer,  have  one  prayer  in 
common,  'May  we  reach  the  end  of  the  sacrifice!' 
hence  he  thereby  means  to  say, '  May  I  reach  the  end 
of  the  sacrifice  ! ' 

19.  Thereupon  they  make  amends  on  the  pras- 
tara.     For  the  sacrifice  requires  a  northward  attend- 

^  Ekadhana-vid;  the  meaning  of 'ekadhana' (apparently 'one 
prize '  or  *  one  part  of  the  booty  or  goods')  in  this  compound  is  not 
clear.  The  author  of  the  Brahma«a  seems  to  take  it  in  its  technical 
sense,  viz.  the  ekadhana  pitchers  in  which  the  ekadhana  water,  used 
for  mixing  with  the  Soma  juice,  is  kept,  see  III,  9,  3;  16;  27;  34. 
According  to  Haug,  Transl.  Ait.  Br.  p.  1 1 4  notes,  they  are  so  called 
because  the  Adhvaryu  throws  one  stalk  of  Soma  (eka-dhana) 
into  each  pitcher  to  consecrate  it. 

^  This  anticlimax  is  rather  curious.  The  Ka/zva  text  reads :  daj'a 
daja  va  ha  smaisha  ekaiko  'msur  devan  pratindrayaikadhanan  apya- 
yayanti  (!)  jataw  jatam  va  tasmad  ahaikadhanavida  iti. 


Ill  KANDA,    4  ADHYAYA,    3  BRAHMAiVA,   21.         IO3 

ance  ;  but  now  they  strengthen  (Soma)  after  going,  as 
it  were,  towards  the  right  (south)  ^ ;  and,  the  sacrifice 
being  the  fire,  they  thereby  turn  their  back  on  the 
sacrifice  and  thus  do  wrong  and  are  cut  off  from 
the  gods.  Now  the  prastara  also  is  (part  of)  the 
sacrifice,  and  by  (touching)  it  they  again  get  hold  of 
the  sacrifice.  And  this  is  his  expiation  of  that 
(transgression) ;  and  so  no  wrong  is  committed  by 
them  and  they  are  not  cut  off  from  the  gods :  for 
this  reason  they  make  amends  on  the  prastara. 

20.  Here  now  they  say,  '  On  the  anointed  ? — let 
them  rather  make  amends  on  the  unanointed  ^ ! ' 
They  should  indeed  make  amends  on  the  un- 
anointed  (prastara),  since  anointed  it  is  thrown  into 
the  fire. 

21.  They  make  amends^  with,  'Desirable  trea- 
sures (may  come)  forth  for  strength  and  well- 
being — the  right  for  the  right-saying' — whereby 

^  Soma's  throne  stands  south  of  the  Ahavaniya  fire,  and  in  going 
to  perform  the  apyayanam  upon  him,  the  priests  and  sacrificer  have 
to  move  round  the  fire,  along  the  east  side  of  it  towards  the  south 
(the  region  of  the  Fathers). 

2  This  seems  to  be  Sayawa's  interpretation  of  the  passage  '  akte 
nihnuviran  anaktai.'  The  two  words,  with  their  final  syllable  pro- 
tracted, being  intended  to  strongly  contradict  the  preceding  'akte.' 
It  is  hardly  possible  to  take  the  latter  absolutely, '  it  being  anointed 
(when  thrown  into  the  fire),  let  them  make  amends  on  it  while  un- 
anointed.'  On  the  throwing  of  the  prastara  into  the  fire,  see  I,  8, 
3,  17.  The  prastara  referred  to  is  that  of  the  guest-offering  (ati- 
thyesh/i),  which  was  broken  off  after  the  I^a  ceremony  (see  III,  4, 
I,  26)  and  has  to  be  completed  after  the  present  ceremony.  Neither 
the  prastara  nor  the  barhis  is  burnt  on  this  occasion. 

2  In  performing  this  propitiatory  rite,  the  priests  and  sacrificer 
lay  their  hands  on  the  prastara,  either  both  of  them  with  the  palms 
upwards,  or  only  the  right  one,  and  the  left  in  the  opposite  way. 
Katy.  VIII,  2,  9.  The  latter  mode  is  the  one  practised  by  the 
Taittiriyas.     Say.  on  Taitt.  S.  I,  2,  1 1. 


104  S-ATAPATHA-BRAHMAiNTA. 

he  means  to  say,  *  the  truth  for  the  truth-speaking  ;' — 
'Homage  be  to  Heaven  and  to  the  Earth!' 
whereby  they  make  amends  to  these  two,  heaven 
and  earth,  on  whom  this  All  is  founded. 

2  2.  Having  then  picked  up  the  prastara,  he  says, 
'Agnidh,  does  the  water  boil  ?  ' — '  It  boils,'  replies 
the  Agnidh\  '  Come  hither  with  it ! '  He  holds  (the 
prastara)  quite  close  over  the  fire.  The  reason  why 
he  does  not  throw  it  into  the  fire  is  that  he  (the 
sacrificer)  is  to  perform  therewith^  during  the  days 
that  follow ;  and  in  that  he  holds  it  quite  close  over 
the  fire,  thereby  it  is  for  him  as  if  it  were  really  thrown 
into  the  fire.  He  hands  it  to  the  Agnidh,  and  the 
Agnidh  puts  it  aside  (in  a  safe  place). 

THE   UPASADS,  or   HO^IAGES. 
Fourth  BRAHMAiVA. 

I.  Verily  the  Upasads  (homages  or  sieges)  are  the 
neck  of  the  sacrifice,  and  the  Pravargya  is  its  head. 
Hence  when  it  is  performed  with  the  Pravargya^, 

^  According  to  the  Kawva  text,  this  conversation  takes  the  place 
of  the  colloquy  (samudita)  held  by  the  Adhvaryu  and  the  Agnidhra, 
after  the  prastara  has  been  thrown  into  the  fire  at  the  normal  ish/i ; 
see  I,  8,  3,  20. 

^  Or,  '  in  the  shape  of  it  (tena),'  the  prastara  representing  the 
sacrificer  himself.  This  sentence  seems  also  to  imply,  that  the 
sacrificer  thereby  continues  to  live  during  the  days  that  follow. 

^  The  Pravargya,  an  offering  of  heated  milk,  which  precedes 
each  performance  of  the  Upasads, — except  at  the  first  performance 
of  the  Soma-sacrifice,  when  it  is  prohibited  by  many  authorities, — 
seems  originally  to  have  been  an  independent  ceremony,  and  as 
such  it  is  treated  by  most  ritualistic  books  apart  from  the  exposi- 
tion of  the  Soma-cult.  The  -S'atapatha-brahma?/a  deals  with  it  in 
XIV,  1-3  (Va^.  S.  XXXIX).  Its  mystic  significance  appears  to 
have  been  that  of  supplying  the  sacrificer  with  a  new  celestial 
body.     There  seems  to  have  been  a  tendency  towards  exalting  its 


Ill  KANDA,    4  ADHYAYA,    4  BRAHMAiVA,  4.  I05 

they  perform  the  Upasads^  after  performing  the  Pra- 
vargya,  and  thereby  they  put  the  neck  in  its  place. 

2.  The  anuvakyas  (invitatory  prayers)  in  the  fore- 
noon are  the  ya^as  (offering  prayers)  in  the  after- 
noon ;  and  the  ya^yas  are  the  anuvakyas^.  He  thus 
intcrhnks  them,  whence  those  joints  and  those  bones 
of  the  neck  are  interhnked. 

3.  Now  the  gods  and  the  Asuras,  both  of  them 
sprung  from  Pra^apati,  were  contending  against  each 
other  ^  The  Asuras  then  built  themselves  castles  in 
these  worlds, — an  iron  one  in  this  world,  a  silver  one 
in  the  air,  and  a  golden  one  in  the  sky. 

4.  The  gods  then  prevailed.  They  besieged  them 
by  these  sieges  (upasad) ;  and  because  they  be- 
sieged (upa-sad)  them,  therefore  the  name  Upasads. 

importance— if  not,  indeed,  towards  making  it  take  the  place  of  the 
Soma-cult.  The  hot  milk  (gharma)  is  even  styled  'Samra§-'  or 
supreme  king — as  against  the  title  'ragman'  or  king,  assigned  to 
Soma;  and  a  throne  is  provided  for  it,  just  as  for  the  latter.  The 
rules  for  its  performance,  according  to  the  Apastamba  ^Srauta-siatra, 
have  been  published,  with  a  translation,  by  Professor  Garbe 
(Zeitsch.  der  D.  M.  G.  XXXIV,  p.  319  seq.).  See  also  Haug's 
Transl.  oftheAit.  Br.  pp.  41-43;  Weber,  Ind.  Stud.  IX. pp.  218-220. 

^  The  Upasada/^,  consisting  of  three  offerings  of  ghee  to  Agni, 
Soma,  and  Vishwu,  followed  by  a  Homa,  have  to  be  performed  twice 
daily,  for  at  least  three  days  (the  normal  number  at  the  Agnish/oma). 
The  first  day's  performance  is  called  (from  the  corresponding 
Homa)  the  'aya/^i-aya'  (lying  in  iron,  made  of  iron),  the  second 
day's  'ra^a^j-aya'  (silvern),and  the  third  day's  'hari j'aya'(golden). 
If  there  are  six,  or  twelve  Upasad  days,  each  of  the  three  varieties 
of  performance  has  assigned  to  it  an  equal  number  of  successive 
days ;  and  if  there  are  more  than  twelve  the  three  varieties  are  to  be 
performed  alternately. 

^  For  the  anuvakyas  and  ya^o-yas,  as  well  as  the  kindling-verses 
(samidhenis)  to  be  recited  at  the  Upasads,  see  Ait.  Br.  I,  26 ; 
Asv.  IV,  8. 

^  For  other  versions  of  this  myth,  see  Ait.  Br.  I,  23;  Taitt.  S. 
VI,  2,  3. 


I06  DATAPATH  A-BRAHMAiVA. 

They  clove  the  castles  and  conquered  these  worlds. 
Hence  they  say,  'A  castle  is  conquered  by  siege;' 
for  it  is  indeed  by  beleaguering  that  one  of  these 
human  castles  is  taken. 

5.  By  means  of  these  sieges,  then,  the  gods  clove 
the  castles  and  conquered  these  worlds.  And  so 
does  this  one  (the  sacrificer)  now, — no  one,  it  is  true, 
builds  for  himself  castles  against  him  in  this  world  ; 
he  cleaves  these  same  worlds,  he  conquers  these 
worlds  :  therefore  he  offers  with  the  Upasads. 

6.  They  have  clarified  butter  for  their  offering 
material.  For  ghee  is  a  thunderbolt,  and  by  that 
thunderbolt,  the  ghee,  the  gods  clove  the  strong- 
holds and  conquered  these  worlds.  And  so  does 
he  cleave  these  worlds  by  that  thunderbolt,  the 
ghee,  and  conquer  these  worlds ;  therefore  they 
(the  Upasads)  have  ghee  for  their  offering  material. 

7.  He  takes  eight  times  (ghee)  in  the  ^hu,  and 
four  times  in  the  upabhr^t ;  or  conversely,  they  say, 
he  is  to  take  of  it  only  four  times  in  the  ^uhu  and 
eight  times  in  the  upabhm\ 

8.  He  takes  eight  times  in  the  ^hii,  and  four 
times  in  the  upabhm.  He  thereby  makes  the 
thunderbolt  heavy  in  front,  and  with  that  thunder- 
bolt heavy  in  front  he  cleaves  these  worlds,  and 
conquers  these  worlds. 

9.  Agni  and  Soma  verily  are  yoke-fellows  among 
the  gods  :  for  these  two  he  takes  (ghee)  in  common  2. 
For  Vishnu  (he  takes)  singly.  He  makes  only  the 
one  libation  (aghara)  which  (he  makes)  with  the 
dipping-spoon    (sruva)^     For  when   he   has    made 

^  This  would  be  the  regular  mode  of  ladling.    See  I,  3,  2,  8  seq. 

^  See  p.  108,  note  i. 

^  For   the  two  aghara,  or  libations  of  ghee,  made  with  the 


Ill  KANDA,    4  ADHYAYA,    4  BRAHMAiVA,  LT^.        TO7 

the  northern  (higher)  Hbation  he  retires  ^ :  '  May 
I  conquer  for  conquest'  so  he  thinks,  and  there- 
fore he  makes  only  the  one  hbation,  that  with  the 
dipping-spoon. 

10.  When  he  has  called  (on  the  Agnidhra)  for 
the  K^rausha/,  he  does  not  elect  the  Hotrz'\  '  Seat 
thee,  O  Hotril'  he  says.  The  Hotri  sits  down 
on  the  Hotr2's  seat.  Having  sat  down  he  urges 
the  Adhvaryu ;  and  he,  thus  urged,  takes  the  two 
offering-spoons  ^ 

11.  While  passing  over  (to  the  south  side  of  the 
fire  and  altar)  he  says'^  (to  the  Hotri),  '  Recite  the 
invitatory  prayer  to  Agni !'  and  having  called  for 
the  ^'rausha^,  he  says, '  Pronounce  the  offering  prayer 
to  Agni !'  and  pours  out  the  oblation  when  the  Va- 
sha/  is  uttered. 

1 2.  Thereupon  he  says,  '  Recite  the  invitatory 
prayer  to  Soma ! '  and  having  called  for  the  vSrau- 
sha/*,  he  says,  '  Pronounce  the  offering  prayer  to 
Soma!'  and  pours  out  the  oblation  when  the  Va- 
sha/  is  uttered. 

13.  Thereupon,  while  pouring  the  ghee  which  is 
in  the  upabhrn^,  together  (with  what  is  left  in  the 
^uhu),  he  says,  '  Recite  the  invitatory  prayer  to 
Vish;/u!'  and,  having  called  for  the  ^'rausha/,  he 
says,  'Pronounce  the  offering  prayer   to  Vish;^u!' 

sruva  north  of  the  fire  and^uhu  south  of  the  fire  respectively,  see 
I,  4,  4, 1  seq.  At  the  Upasad-ish/i  neither  fore-offerings  (praya^a) 
nor  after-offerings  (anuya§-a)  are  performed. 

^  Viz.  to  the  offering  place  on  the  south  side  of  the  fire.  The 
covert  meaning  is  that,  were  he  to  make  the  second  libation,  he 
would  have  to  recede  from  the  higher  (uttara,  northern)  position 
already  gained. 

^  See  I,  5, 1, 1  seq.         ^  See  I,  5,  2,  i  seq.        *  See  I,  7,  2,  i  seq. 

^  Of  the  ghee  in  the  ^uhu  (obtained  from  eight  ladlings  with  the 


1 08  5'ATAPATHA-BRAHMAiVA. 

and   pours   out  the   oblation   when   the  Vasha^   is 
uttered. 

14.  The  reason  why  in  offering  he  remains  stand- 
ing in  one  and  the  same  place,  and  does  not  move 
about  as  he  is  wont  to  do  here  in  performing,  isthat 
he  thinks  '  I  will  conquer  for  conquest^ !'  And  the 
reason  why  he  offers  to  those  deities  is  that  he 
thereby  constructs  the  thunderbolt :  Agni  (he  makes) 
the  point  (anika),  Soma  the  barb  (i-alya),  and  Vish;m 
the  connecting  piece  (kulmala)l 

15.  For  the  thunderbolt  is  the  year:  the  day  is 
Agni,  the  night  Soma,  and  what  is  between  the  two, 
that  is  Vish;m.   Thus  he  makes  the  revolving  year. 

16.  The  thunderbolt  is  the  year:  by  that  year, 
as  a  thunderbolt,  the  gods  clove  the  strongholds 
and  conquered  these  worlds.  And  so  does  he  now 
by  that  year,  as  a  thunderbolt,  cleave  these  worlds, 
and  conquer  these  worlds.  This  is  why  he  offers  to 
those  gods. 

17.  Let  him  undertake  three  Upasads ;  for,  there 
being  three  seasons  in  the  year,  it  is  thereby  made 
of  the  form  of  the  year  :  he  thus  makes  up  the  year. 
He  performs  twice  each. 

sruva)  he  first  offers  one  half  each  to  Agni  and  Soma.  There- 
upon he  pours  the  ghee  from  the  upabhr/t  (obtained  from  four 
ladlings  with  the  sruva)  into  the  ^uhu  and  offers  it  to  Vish;m. 

^  '  It  is  for  conquest  that  he  does  not  move  about  as  he  (does 
when  he)  performs  here  in  any  other  sacrifice.'  Kawva  recension. 

2  ?The  socket;  compare  Ait.  Br.  I,  25,  'The  gods  constructed 
that  arrow,  the  Upasads  :  Agni  was  its  point  (?  anika,  shaft,  Haug), 
Soma  its  barb  (jalya,  steel,  H.),  Vish/m  its  shaft  (te^anam,  point,  H.), 
and  Varuwa  its  feathers  (par^a)  ....  For  the  arrow  consists  of 
three  parts,  anika,  jalya,  and  te^ana  ....  For  the  arrow  consists 
of  two  parts,  jalya  and  te^ana.'  Here  ^alya  would  seem  to  be  the 
barbed  head- piece  (with  the  point,  anika),  and  te^ana  the  shaft  or 
reed  of  the  arrow. 


Ill  KAiVDA,    4  ADHYAYA,    4  BRAHMAiVA,   23.        IO9 

18.  These  amount  to  six;  for,  there  being  six 
seasons  in  the  year,  it  is  thereby  made  of  the  form 
of  the  year  :  he  thus  makes  up  the  year. 

19.  And  should  he  undertake  twelve  Upasads, — 
there  being  twelve  months  in  the  year,  it  is  thereby 
made  of  the  form  of  the  year  :  he  thus  makes  up  the 
year.     He  performs  twice  each. 

20.  These  amount  to  twenty-four; — there  being 
twenty-four  half-moons  in  the  year,  it  is  thereby 
made  of  the  form  of  the  year :  he  thus  makes  up 
the  year. 

21.  As  to  his  performing  in  the  evening  and  in 
the  morning, — it  is  because  only  thus  completeness  is 
obtained.  When  he  performs  in  the  forenoon,  then 
he  gains  the  victory ; — and  when  he  performs  in  the 
afternoon,  he  does  so  that  it  may  be  a  good  (com- 
plete) victory ; — and  when  he  offers  the  Homa,  (it  is 
as  if)  people  fight  here  for  a  stronghold,  and  having 
conquered  it,  they  enter  it  as  their  own. 

22.  When  he  performs  (the  upasads),  he  fights  ; 
and  when  (the  performance)  is  completed,  he  con- 
quers; and  when  he  offers  the  Homa\  he  enters 
that  (stronghold)  now  his  own. 

23.  He  offers  it  (with  the  verse)  with  which  he 


^  On  the  completion  of  each  performance  of  the  Upasad  offerings, 
after  the  anointing  of  the  prastara  (see  I,  8,  3,  11-14)  and  pre- 
viously to  taking  up  the  enclosing-sticks  (ib.  22),  a  homa  (or  ^u- 
hoti)  offering  (parti,  p.  263,  note  2),  called  Upasad-homa,  has  to  be 
performed  with  the  dipping-spoon ;  the  sacrificer  holding  on  to 
Adhvaryu  from  behind,  while  the  ghee  is  poured  into  the  fire.  Its 
performance  over,  the  Upasads  are  brought  to  an  end  by  a  repetition 
of  the  ceremony  with  the  prastara  (which  is  not  burnt)  described 
above,  III,  4,  3,  22,  and  the  minor  concluding  ceremonies  (I,  8,  3, 
23  seq.;  9,  2, 19  seq.) ;  whereupon  the  Subrahma/zya  litany  (III, 
3,  4, 17)  is  recited. 


no  S-ATAPATHA-BRAHMAiVA. 

will  have  to  perform  twice  in  one  day^  (Va^.  S. 
V,  8), 'What  most  excellent  iron-clad  body  is 
thine,  O  Agni,  established  in  the  deep,  it  hath 
chased  away  the  cruel  word,  it  hath  chased 
away  the  fearful  word;  Hail!'  for  such-like  it 
was,  it  was  indeed  iron. 

24.  Again  he  offers  (with  the  verse)  with  which 
he  will  have  to  perform  twice  in  one  day,  'What 
most  excellent  silver-clad  body  is  thine,  O 
Agni,  established  in  the  deep,  it  hath  chased 
away  the  cruel  word,  it  hath  chased  away  the 
fearful  word;  Hail!'  for  such-like  it  was,  it  was 
indeed  silver. 

25.  And  again  he  offers  (with  the  verse)  with 
which  he  will  have  to  perform  twice  in  one  day,  'What 
most  excellent  gold-clad  body  is  thine,  O  Agni, 
established  In  the  deep,  it  hath  chased  away 
the  cruel  word,  it  hath  chased  away  the  fear- 
ful word ;  Hail !'  for  such-like  it  was,  it  was  Indeed 
golden.  If  he  undertakes  twelve  Upasads,  let  him 
perform  each  of  them  for  four  days. 

26.  Now  then  of  the  fast-homages.  Some  Upa- 
sads get  wider  and  wider,  others  narrower  and  nar- 
rower :  those  at  which  he  milks  out  one  (teat)-  on 
the  first  day,  then  two,  and  then  three,  are  those 
that  get  wider  and  wider ;    and  those  at  which   he 

^  While  the  Hotr/,  as  we  saw  (parag.  2,  above),  uses  the  same 
two  verses  twice  in  one  day,  viz.  one  for  the  anuvakya  in  the 
morning  and  for  the  ya_§ya  in  the  afternoon ;  and  the  other  for  the 
yagya,  in  the  morning  and  for  the  anuvakya  in  the  evening, — the 
Adhvaryu  is  to  use  the  three  formulas  here  mentioned  on  the 
three  Upasad  days  respectively,  both  at  the  morning  and  afternoon 
performances. 

^  Viz.  of  the  vratadugha,  or  cow  supplying  his  fast-milk.  The 
milk  so  obtained  is  to  be  his  only  food  during  the  Upasad  days. 


Ill  KAA^DA,    5  ADHYAYA,    1    BRAHMAiVA,   I.  Ill 

milks  out  three  on  the  first  day,  then  two,  and  then 
one,  are  those  that  get  narrower  and  narrower. 
Those  getting  narrower  and  narrower  are  (as  good 
as)  those  getting  wider  and  wider  ;  and  those  getting 
wider  and  wider  are  (as  good  as)  those  getting  nar- 
rower and  narrower. 

27.  Verily,  the  world  is  conquered  by  austere 
devotion.  Now,  his  devotion  becomes  ever  and 
ever  wider,  he  conquers  an  ever  and  ever  more 
glorious  world  and  becomes  better  even  in  this  world, 
whosoever,  knowing  this,  undertakes  the  Upasads 
that  get  narrower  and  narrower^ :  let  him,  therefore, 
undertake  the  Upasads  that  get  narrower  and  nar- 
rower. And  should  he  undertake  twelve  Upasads, 
let  him  have  three  (teats)  milked  out  for  four  days, 
two  for  four  days,  and  one  for  four  days. 

PREPARATION   OF   THE   SOIMA    ALTAR   WITH 
THE  HIGH   ALTAR  I 

Fifth  Adhyaya.     First  BRAHMAiVA. 
I.   From  that  post  which    is  the  largest  on   the 
east  side  (of  the  hall)^  he  now  strides  three  steps 
forwards  (to  the  east),  and  there  drives  in  a  peg, — 
this  is  the  intermediate  (peg)*. 

^  The  simile  is  apparently  taken  from  the  arrow,  which  pierces 
the  deeper  the  more  pointed  it  is ;  of.  parag.  14,  above;  Ait.  Br. I, 
25.    Also  Taitt.  S.  VI,  2,  3,  5,  where  a  goad  (ara?)  is  compared. 

^  The  preparation  of  the  special  altars — viz.  the  large  Soma  altar 
(maha-vedi,  or  saumiki-vedi)  and  the  '  high  altar '  (uttara-vedi)  on 
the  former — takes  place  on  the  last  but  one  Upasad  day,  after  the 
morning  performance  of  the  Upasads. 

^  This  post  stands  in  the  middle  of  the  east  door  of  the  hall 

A 

or  'Prakma.-vamsa.,  just  in  front  of  the  Ahavaniya-fire.  See  p.  3, 
note  2. 

*  Anta/^pata,  lit.  'falling  within  or  between,'  because  it  stands 


I  I  2  i'ATAPATHA-BRAHMAiVA. 

2.  From  that  middle  peg  he  strides  fifteen  steps 
to  the  right,  and  there  drives  in  a  peg, — this  Is  the 
right  hip. 

3.  From  that  middle  peg  he  strides  fifteen  steps 
northwards,  and  there  drives  in  a  peg, — this  is  the 
left  hip. 

4.  From  that  middle  peg  he  strides  thIrty-sIx 
steps  eastwards,  and  there  drives  In  a  peg, — this  Is 
the  fore-part  ^ 

5.  From  that  middle  peg  (In  front)  he  strides 
twelve  steps  to  the  right,  and  there  drives  In  a  peg, — 
this  Is  the  right  shoulder. 

6.  From  that  middle  peg  he  strides  twelve  steps 
to  the  north,  and  there  drives  In  a  peg, — this  Is  the 
left  shoulder.     This  is  the  measure  of  the  altar. 

7.  Now  the  reason  why  it  Is  thirty  steps  broad 
behind  Is  this :  the  Vira^  metre  consists  of  thirty 
syllables,  and  by  means  of  the  Vlra^  the  gods  ob- 
tained a  firm  footing  in  this  world  ;  and  even  so  does 
he  now,  by  means  of  the  Vira^,  obtain  a  firm  foot- 
ing in  this  world. 

8.  But  there  may  also  be  thirty-three  (steps) ;  for 
of  thirty-three  syllables  also  consists  the  Vlra^;  and 
by  means  of  the  Vlra^  he  obtains  a  firm  footing  in 
this  world. 

9.  Then  as  to  why  the  '  easterly  line  ^ '  is  thirty-six 
steps  long ; — the  Br/hatt  consists  of  thirty-six  sylla- 
bles, and  by  means  of  the  Br/hati  the  gods  obtained 

between  the  (new)  altar  and  the  Pra^ina-va7«ja  fires  and  altar.  See 
III,  5,  2,  2. 

^  That  is,  the  middle  of  the  front  side  of  the  altar,  or,  as  it  were, 
its  head,  where  the  '  high  altar '  is  to  be  raised. 

-  The  '  pra/('i '  is  the  line  drawn  from  the  middle  of  the  west  side 
to  that  of  the  front  side  of  the  altar,  forming  as  it  were  the  spine 
{■pn'shf/iya)  of  the  altar. 


Ill  KAA'ZIA,    5  ADHYAYA,    I   BRAHMAiVA,    1 5.        II3 


the  heavenly  world :  and  so  does  he  now,  by  means 
of  the  Brzhatt,  obtain  the  heavenly  world  and  that 
offering-fire  (Ahavaniya)  of  his  is  in  the  sky. 

10.  And  as  to  (the  altar)  being  twenty-four  steps 
broad  in  front ; — the  Gayatrt  consists  of  twenty-four 
syllables,  and  the  Gayatri  is  the  fore-part  of  the 
sacrifice :  this  is  why  it  is  twenty-four  steps  broad  in 
front.     This  is  the  measure  of  the  altar. 

11.  And  why  it  is  broader  behind, — 'Wider  behind, 
broad-hipped,'  thus  they  praise  a  woman.  And  by 
its  being  wider  behind,  he  makes  that  womb  at  the 
hind-part  (of  the  altar)  wider,  and  from  that  wider 
womb  these  creatures  are  born. 

12.  That  high  altar  (Uttaravedi  ^)  is  the  nose 
of  the  sacrifice ;  because  they  throw  it  up  so  as  to 
be  higher  than  the  altar,  therefore  it  is  called  '  high 
altar.' 

13.  Now,  in  the  beginning  there  were  two  kinds 

A 

of  beings  here,  the  Adityas  and  the  Aiigiras.  The 
Aiigiras  then  were  the  first  to  prepare  a  sacrifice, 
and  having  prepared  the  sacrifice  they  said  to  Agni, 
*  Announce  thou  to  the  Adityas  this  our  to-morrow's 
Soma-feast,  saying,  "  Minister  ye  at  this  sacrifice  of 
ours  1 

14.  The  Adityas  spake  (to  one  another), '  Contrive 
ye  how  the  Ahgiras  shall  minister  unto  us,  and  not 
we  unto  the  Angiras  !' 

15.  They  said,  'Verily  by  nothing  but  sacrifice  is 
there  a  way  out  of  this^:  let  us  undertake  another 


^  On  the  uttara-vedi  (lit.  '  higher,  upper  altar '),  now  about  to  be 
raised  on  the  fore-part  of  the  great  altar  (maha-vedi  or  saumiki 
vedi)  described  in  the  preceding  paragraphs,  see  also  part  i,  p.  392 
note. 

2  The  Ka;^va  MS.  reads,  napakramawam  astv  iti,  which,  if  correct, 

[26]  I 


114  5ATAPATHA-BRAHMAiVA. 


Soma-feast!'  They  brought  together  the  (materials 
for)  sacrifice,  and  having  made  ready  the  sacrifice, 
they  said,  '  Agni,  thou  hast  announced  to  us  a  Soma- 
feast  for  to-morrow ;  but  we  announce  to  thee  and 
the  Anglras  a  Soma-feast  even  for  to-day :  it  is  for 
us  that  thou  art  (to  officiate  as)  Hotr/M' 

1 6.  They  sent  back  some  other  (messenger)  to  the 
Angiras;  but  the  Angiras  going  after  Agni,  were 
exceeding  angry  with  him,  saying,  '  Going  as  our 
messenger,  why  didst  thou  not  mind  us^  ?' 

17.  He  spake,  'The  blameless  chose  me:  as  the 
chosen  of  the  blameless,  I  could  not  go  away.'  And 
let  not  therefore  the  chosen  (priest)  of  a  blameless 
man  turn  away  from  him.  The  Angiras  then  offi- 
ciated for  the  Adityas  in  the  sacrifice  with  Soma 
bought  (kri)  on  the  same  day  (sadyas) ;  whence  this 
Sadya//kri^. 

18.  They  brought  Va/^  (speech)  to  them  for  their 
sacrificial  fee.  They  accepted  her  not,  saying,  *  We 
shall  be  losers  if  we  accept  her.'  And  so  the  perform- 
ance of  that  sacrifice  was  not  discharged  (completed), 
as  it  was  one  requiring  a  sacrificial  fee. 

19.  Thereupon  they  brought  Surya  (the  sun)  to 
them,  and  they  accepted  him.  Wherefore  the  An- 
giras say,  '  Verily,  we  are  fit  for  the  sacrificial  ofiice, 
we  are  worthy  to  receive  Dakshi;/as ;  yea,  even  he 
that    burns    yonder    has    been   received    by    us^!' 

would  mean, ' Let  there  be  no  going  away!'  i.e.  ' Let  us  not  go  (to 
the  Angiras) ! '  or  perhaps,  'Do  not  thou  (Agni)  go  away!' 

^  Teshawz  nas  \szm  hotasiti,  perhaps  '  thou  wilt  sacrifice  for  us.' 

2  '  Sent  by  us,  why  didst  thou  not  return  ?'  Ka«va  rec. 

^  An  ekaha  (one  day's)  performance  of  the  Soma-sacrifice  at 
which  the  consecrations,  buying  and  pressing  of  Soma,  are  com- 
pressed into  one  day. 

"  Api  va  asmabhir  esha  pratignliita/^, '1st  doch  jener  von  uns 
empfangen  worden.' 


Ill  KANDA,    5  ADHYAYA,     I   BRAHMAA^A,  23.  II5 


Hence  a  white  horse  is  the  sacrificial  fee  for  the 
Sadya/^krt. 

20.  On  the  front  of  this  (horse)  there  is  a  golden 
ornament,  whereby  it  is  made  an  image  of  him  that 
burns  yonder. 

21.  Now  Vai  was  angry  with  them:  'In  what 
respect,  forsooth,  is  that  one  better  than  I, — where- 
fore is  it,  that  they  should  have  accepted  him  and 
not  me^  ?'  So  saying  she  went  away  from  them. 
Having  become  a  lioness  she  went  on  seizing  upon 
(everything  ^)  between  those  two  contending  parties, 
the  gods  and  the  Asuras.  The  gods  called  her  to 
them,  and  so  did  the  Asuras.  Agni  was  the  mes- 
senger of  the  gods,  and  one  Saharakshas  for  the 
Asura-Rakshas. 

22.  Being  willing  to  go  over  to  the  gods,  she  said, 
*  What  would  be  mine,  if  I  were  to  come  over  to 
you  ?' — '  The  offering  shall  reach  thee  even  before 
(it  reaches)  Agni.'  She  then  said  to  the  gods, 
'  Whatsoever  blessing  ye  will  invoke  through  me, 
all  that  shall  be  accomplished  unto  you!'  So  she 
went  over  to  the  gods. 

23.  And,  accordingly,  when  he  pours  ghee  on  the 
high  altar  ^,  while  the  fire  is  held  (over  it) — since  the 
gods  said  to  her  on  that  occasion, '  The  offering  shall 
reach  thee  even  before  Agni' — then  that  offering 
does  reach  her  even  before  (it  reaches)  Agni ;  for 
this  (high  altar)  is  in  reality  Va/§.    And  when  he  raises 

^  The  Kanva.  text  reads,  Na  mad  esha  kena  kdnz  jreyan  iti  na 
bandhuna  na  kena  /^ana  katham  etam  pragn'h«iyur  na  mam  iti ; 
'  That  one  is  not  my  superior  by  anything,  not  by  kinship,  not  by 
anything,  why  should  they  accept  him  and  not  me  ? ' 

^  Adadana  /^a/5ara=^ighatsaya  samipasthaz^i  sarvaw  svikurvati, 
Say. 

^  See  III,  5,  2,  9-1 1. 

I  2 


I  I  6  5ATAPATHA-BRAHMAiVA. 


the  high  altar,  it  is  for  the  completeness  of  the  sacri- 
fice, for  the  sacrifice  is  Va/^  (speech)  and  that  (high 
altar)  is  Va/^. 

24.  He  measures  it  with  the  yoke  and  pin ; — 
namely  with  the  yoke  (that  place)  whither  they  take 
(the  earth);  and  with  a  yoke-pin  that,  from  whence 
they  take  (the  earth  ^),  for  the  team  is  harnessed  with 
the  yoke  and  the  pin :  it  is  because  she  (Va/§),  as  a 
lioness,  at  that  time  roamed  about  unappeased  that 
he  thus  yokes  her  here  at  the  sacrifice. 

25.  One  must  not  therefore  accept  a  Dakshi/^a 
(sacrificial  fee)  that  has  been  refused  (by  another 
priest-),  for,  having  turned  into  a  lioness,  it 
destroys  him ; — nor  must  he  (the  sacrificer)  take 
it  home  again,  for,  having  turned  into  a  lioness,  it 
destroys  him  ; — nor  must  he  give  it  to  any  one  else, 
as  he  would  thereby  make  over  the  sacrifice  to  some 
one  other  than  himself.  Hence  if  he  have  any 
wretched  kinsman,  let  him  give  it  to  him;  for  in  that 
he  gives  it  away,  it  will  not  turn  into  a  lioness  and 
destroy  him ;  and  in  that  he  gives  it  to  a  kinsman, 
he  does  not  make  over  (the  sacrifice)  to  one  other 
than  himself:  and  this  is  the  settling  of  a  refused 
Dakshif^a. 

26.  He  now  takes  the  yoke-pin  and  the  wooden 
sword;  and  from  where  the  northern  peg  of  the 
front  side  is,  he  strides  three  steps  backwards  and 
there  marks  off  the  pit  (z^'atvala).  The  measure  for 
the  pit  is  the  same  (as  for  the  high  altar)  ^ ;   there 

^  That  is  to  say,  the  pit  (-^atvala)  whence  the  earth  for  the  high 
altar  is  taken  is  measured  with  the  yoke-pin,  and  the  high  altar 
with  the  yoke.  Saya«a  seems  to  take  it  differently :  Yatra  yasmin 
deje  yugena  haranti  yato  yasmat  tatra  jamyayapi  haranti. 

^  Or  perhaps,  one  must  not  take  back  a  Dakshi?/a,  refused  byapriest. 

^  The  earth  taken  from  the  pit  being  used  for  constructing  the 


Ill  KANDA,    5  ADHYAYA,     I   BRAHMAiVA,   30.         1 1  7 

is  no  (other)  measure  in  regard  to  it :  wherever  he 
himself  may  think  fit  in  his  mind  (to  fix  it),  in  front 
of  the  heap  of  rubbish  (utkara),  there  let  him  mark 
off  the  pit. 

27.  From  the  (north)  edge  of  the  altar  he  lays 
down  the  pin  from  south  to  north,  and  draws  the 
(western)  outline,  with  the  text  (Va^.  S.  V,  9),  '  Thou 
art  for  me  the  resort  of  the  afflicted!'  Thereby 
he  means  this  (earth),  for  it  is  thereon  that  he  walks 
afflicted. 

28.  Thereupon  he  lays  down  the  pin  in  front  from 
south  to  north,  and  draws  the  outline  with,  'Thou 
art  my  wealth-resort.'  Thereby  he  means  this 
(earth),  for  it  is  thereon  that  he  walks  having  acquired 
(wealth). 

29.  He  then  lays  down  the  pin  along  the  (north) 
edge  of  the  altar  from  west  to  east,  and  draws  the 
outline  with,  '  Preserve  me  from  being  in  want^ !' 
Thereby  he  means  this  (earth)  :  '  Wherever  there  is 
want,  from  that  preserve  me!' 

30.  He  then  lays  down  the  pin  on  the  north  side 
from  west  to  east,  and  draws  the  outline  with,  'Pre- 
serve   me  from    being   afflicted^!'    Thereby  he 

high  altar,  both  are  of  the  same  size  or  cubic  content.  The  pit  is 
to  measure  thirty-two  ahgulas  (about  two  feet)  on  each  side.  As 
to  the  exact  distance  of  the  pit  from  the  north-east  peg,  this  is  to 
be  left  to  the  discretion  of  the  Adhvaryu,  provided  it  be  in  front  of 
the  utkara,  or  heap  of  rubbish  formed  in  making  the  large  altar  (on 
which  the  high  altar  is  raised),  and  a  passage  be  left  between  the 
utkara  and  the  pit.  The  latter  is  contiguous  to  the  north  edge 
of  the  large  altar.  As  described  in  the  succeeding  paragraphs,  the 
west  side  is  marked  off  first  {by  drawing  the  wooden  sword  along 
the  inner  side  of  the  yoke-pin),  then  successively  the  front,  the 
south,  and  the  north  sides. 

^  For  '  nathitat '  and  '  vyathitat,'  the  Kawva  text,  as  the  Taitt.  S. 
VI,  2,  7,  2,  has  the  readings  '  nathitam'  and  '  vyathitam.' 


I  I  8  fi-ATAPATHA-BRAHMAiVA. 


means   this   (earth):    'wherever  there  is   affliction, 
from  that  preserve  me  !' 

31,  He  then  flings  (the  wooden  sword) ^ ;  at  the 
place  where  he  flings 2,  the  Agnidh  sits.  He  flings 
while  mentioning  the  names  of  the  Agnis^  For 
those  (three)  Agnis  whom  the  gods  at  first  chose  for 
the  office  of  Uotri  passed  away:  they  crept  into 
these  very  earths, — namely,  into  this  one  and  the 
two  beyond  it.  It  is  really  with  this  one*  that  he 
now  flings. 

32.  He  flings  with  the  texts,  'May  the  Agni 
called  Nabhas^  know  (thee) !  Go  thou,  O  Agni, 
Ahgiras,  with  the  name  of  Ayu  (life)!'  What 
life  they  passed  away  from''  that  he  bestows,  that 
he  re-animates.  Having  with,  'Thou  who  art  in 
this  earth,'  taken  (the  loose  soil  dug  up  by  the 
wooden  sword),  he  puts  it  down  (on  the  altar '^), 
with,  'Whatever  inviolate,  holy  name  of  thine, 

^  Compare  the  Stambaya^ur-harawam  (which  has  also  to  be  per- 
formed on  the  present  occasion,  in  preparing  the  large  altar),  I, 
2,  4,  8  seq. 

2  That  is,  at  the  place  where  the  uttaravedi  is  to  be  raised, 
whence  the  Adhvaryu  throws  the  sphya  to  where  the  pit  is  to  be 
dug.  While  he  throws  (or  thrusts  in)  the  wooden  sword,  the 
sacrificer  has  to  take  hold  of  him  from  behind. 

=*  See  I,  2,  3,  I. 

*  I.  e.  with  the  Agni  who  entered  into  this  earth. 

^  Apparently  '  vapour,  welkin.'  The  Kawva  rec.  reads, '  Mayest 
thou  know  Agni's  name  Nabhas '  (Vider  Agner,  &c.).  The  Taitt. 
S.,  on  the  other  hand,  reads  'vider  Agnir  nabho  nama,'  which 
Saya??a  explains  by  'the  Agni  of  the  vedi  (!)  is  Nabhas  by  name.' 

"  Yat  pradhanva?/^s  tad  ayur  dadhati.  Perhaps  we  ought  to  read 
with  the  Ka«va  text,  Yat  pradhanvat  tad  asminn  ayur  dadhati 
tad  ena?«  samirayati, '  the  life  which  passed  away(?),  that  he  bestows 
on  him,  therewith  he  re-animates  him.' 

'  He  throws  it  on  the  fore-part  of  the  altar,  close  to  the  peg 
marking  the  middle  of  the  front  side,  where  the  'high  altar '  is  to  be 
raised  on  it. 


Ill  KANDA,    5  ADHYAYA,    I   BRAHMAiVA,   34.  II9 


therewith  I  lay  thee  down!'  whereby  he  means 
to  say,  'whatever  holy  name,  unviolated  by  the 
Rakshas,  is  thine,  thereby  I  lay  thee  down^.' — With 
'Thee,  moreover,  for  the  delight  of  the  gods,' 
he  takes  (earth)  a  fourth  time^ ;  whereby  he  means 
to  say,  '  I  take  thee  well-pleasing  to  the  gods.'  He 
takes  that  (high  altar)  from  a  quadrangular  pit,  for 
there  are  four  quarters  :  thus  he  takes  it  from  all 
the  four  quarters. 

33,  Thereupon  he  shifts  (the  earth)  asunder,  with 
the  text  (Va^.  S.  V,  lo), '  Thou  art  a  lioness,  over- 
coming the  enemies;  be  thou  meet  for  the 
gods  !'  Inasmuch  as,  on  that  occasion,  she  became 
a  lioness  and  roamed  about  unappeased,  therefore 
he  says  to  her,  'Thou  art  a  lioness;'  and  by 'over- 
coming the  enemies'  he  means  to  say, '  Through  thee 
may  we  worst  our  enemies.'  '  Be  thou  meet  for  the 
gods'  he  says,  because  the  high  altar  is  a  woman : 
her  he  thus  renders  meet  for  the  gods. 

34.  He  makes  it  on  each  side  either  of  the  size 
of  the  yoke,  or  ten  feet  of  the  sacrificer's  ^ ;   for  the 


^  He  repeats  the  same  ceremony  a  second  and  a  third  time  with 
the  same  texts,  except  that,  instead  of  'Thou  who  art  in  this  earth,' 
he  says,  '  Thou  who  art  in  the  second  (third)  earth.' 

^  He  takes  with  the  spade  as  much  as  is  required  to  make  the 
high  altar  of  the  proper  size. 

2  This  statement  seems  to  have  greatly  puzzled  the  later  ritualists, 
as  Katy.  V,  3,  32-35  and  the  comments  thereon  show.  In  rule 
32  it  is  laid  down,  in  accordance  with  paragraph  26  above,  that  the 
Adhvaryu  is  to  make  the  high  altar  of  the  size  of  the  yoke-pin  and 
the  pit,  i.e.  about  two  feet  square.  The  next  rule  then  leaves  an 
option  between  four  other  measurements,  viz.  he  may  make  it  either 
one  third  of  the  area  of  the  large  altar,  or  of  unlimited  size,  or  of 
the  size  of  the  yoke  (86  ahgulas=c.  5—54  feet)  or  of  ten  of  the 
sacrificer's  feet.  This  latter  measurement  is  explained  rather  in- 
geniously by  Harisvamin,  as  meaning  that  the  high  altar  is  to  form 


I20  i-ATAPATHA-BRAHMAiVA. 


Vira^  consists  often  syllables,  and  the  Vira^is  speech, 
and  the  sacrifice  is  speech.  In  the  middle^  he  makes, 
as  it  were,  a  navel,  thinking,  '  Seated  in  one  and  the 
same  place,  I  shall  sprinkle  (ghee)  all  round  2.' 

35.  He  sprinkles  it  with  water  :  inasmuch  as,  on 
that  occasion,  she  became  a  lioness  and  roamed  about 
unappeased  —  water  being  (a  means  of)  appease- 
ment— he  appeases  her  with  water.  And,  the  high 
altar  being  a  woman,  he  thereby  fits  her  for  the 
gods  :   this  is  why  he  sprinkles  it  with  water. 

36.  He  sprinkles  it  with,  'Thou  art  a  lioness, 
overcoming  the  enemies:  get  thee  pure  for 
the  gods!'  He  then  bestrews  it  with  gravel. 
Now  gravel  certainly  is  an  ornament,  because  gravel 
is  rather  shining.  And  that  gravel  being  the  ashes 
of  Agni  Vaii-vanara,  he  is  now  about  to  place  Agni 
thereon,  and  so  Agni  does  not  injure  it :  this  is 
why  he  bestrews  it  with  gravel.  He  bestrews  it 
with,  'Thou  art  a  lioness,  overcoming  the 
enemies:  array  thee  for  the  gods!'  He  then 
covers  it^  and  thus  covered  it  remains  during  that 
night. 

an  oblong  of  three  feet  by  one  foot,  when,  in  counting  the  number 
of  sides  of  the  three  squares  thus  obtained,  we  obtain  ten  sides  of 
one  foot  each.  However,  the  repetition  of  '  dai'a '  in  our  text — 
which  can  only  mean  '  ten  feet  on  each  side ' — does  not  favour  this 
explanation.  The  last  two  alternatives,  according  to  rules  34-35, 
only  apply  to  the  Soma-sacrifice,  because  otherwise  the  altar  (as  in 
the  case  of  the  '  northern  altar '  at  the  i^aturmasya,  cf.  part  i,  p.  392) 
would  not  be  large  enough  to  contain  a  '  high  altar '  of  that  size. 

^  The  Ka«va  text  wants  it  to  be  made  at  the  back  (o-aghanena). 

2  When  he  makes  the  libation  of  ghee  on  the  high  altar  (III,  5, 
2,9-11),  he  pours  it  on  the  four  corners  of  the  'navel 'and  thereby, 
as  it  were,  on  the  whole  '  high  altar.' 

'  Viz.  with  branches  of  udumbara  or  plaksha  (see  III,  8,  3,  10), 
or  with  darbha  grass. 


Ill  KANDA,    5  ADHYAYA,    2  BRAHMAiVA,  2.  121 

THE  AGNI-PRAA^AYANA,  or  LEADING  FORWARD 
OF   THE   FIRE^   TO   THE    HIGH   ALTAR. 

Second  BRAHMAivA. 

1.  They  put  fire-wood  on  (the  Ahavaniya  fire), 
and  prepare  the  underlayer  (of  graveP).  He  (the 
Adhvaryu)  puts  the  butter  on  (the  Garhapatya  to 
melt),  and  cleans  both  the  dipping-spoon  and  the 
offering-spoon.  Having  then  clarified  the  ghee, 
he  ladles  five  times  thereof  (into  the  offering-spoon). 
When  the  fire-wood  is  ablaze — 

2.  They  lift  the  (burning)  fire-wood,  and  place  it 
on  the  underlayer  ^  Thereupon  he  says  (to  the 
Hotr^),  '  Recite  for  Agni  as  he  is  taken  forward^ !' 
(and  to  the  Pratlprasthatrz),  '  Come  up  after  me 
with  the  single  sword(-line) !'  The  Pratiprasthatre 
goes  up  after  him  with  the  single  sword(-line)  as  far 

'  The  transferring  of  the  Ahavaniya  fire  to  the  high  altar  takes 
place  in  the  forenoon  of  the  last  tJpasad  day  (that  is,  on  the  day 
preceding  the  pressing  day,  and  called  upavasatha,  or  preparation 
day).  It  is  preceded  by  the  double  or  combined  performance 
of  the  Upasad  offerings  (one  of  which  took  place  in  the  afternoon 
on  the  two  preceding  days). 

^  Some  gravel  is  put  in  a  pan  for  the  burning  wood  to  lie  upon, 
when  it  is  to  be  transferred  from  the  Ahavaniya  to  the  new  altar. 
The  Taittiriyas  mix  with  the  gravel  one-fourth  part  of  the 
dust  of  the  foot-print  of  the  Soma-cow  (III,  3,  i,  6),  the  other 
three  parts  being  used  respectively  for  anointing  the  axle  of  the 
Soma-cart  (III,  5,  3,  13),  for  the  underlayer  of  the  Agnidhra  fire 
(III,  6,  3,  4),  and  for  scattering  about  behind  the  Garhapatya  (III,  6, 

3.  4-7)- 

^  Lit.  they  lift  the  underlayer  underneath  (the  burning  wood). 

*  For  the  eight  verses  (or  twelve,  the  first  and  last  being  recited 

thrice  each)  which  the  Hotn  has  to  repeat  while  the  fire  is  carried 

eastward  and  laid  down  on  the  high  altar,  see  Ait.  Br.  I,  28;  Asv. 

St.  II,  17.     For  the  Brahman's  duties,  see  Katy.  XI,  i,  9. 


12  2  5'ATAPATHA-BRAHMAiVA. 

as  that  middle  peg  on  the  hind-part  of  the  altar^ : 
whatever  part  of  the  Garhapatya^  is  cut  off  from 
the  altar  by  that  intermediate  (peg),  that  he  thereby 
carries  on  to  (connects  with)  it. 

3.  Now  some  walk  up  behind  (and  draw  a  line) 
as  far  as  the  high  altar ;  but  let  him  not  do  that : 
let  him  walk  up  only  as  far  as  that  middle  peg. 
They  proceed  and  come  up  to  the  high  altar  ^ 

4.  The  Adhvaryu  takes  the  sprinkling-water.  He 
first  sprinkles  (the  high  altar)  in  front,  while  stand- 
ing (south  of  it)  facing  the  north,  with  the  text  (Va^. 
S.  V,  11),  'May  Indra's  noise^  shield  thee  in 
front  with  the  Vasus!'  whereby  he  means  to  say, 
'  May  Indra's  noise  protect  thee  in  front  with  the 
Vasus.' 

5.  He  then  sprinkles  it  behind  with,  'May  the 
Wise^  shield  thee  from  behind  with  the  Ru- 
dras!'  whereby  he  means  to  say,  'May  the  Wise 
One  protect  thee  from  behind  with  the  Rudras !' 

6.  He  then  sprinkles  on  the  right  (south)  side 
with,  'May  the  Thought-swift  shield  thee  with 
the   Fathers  on  the  right!'  whereby  he  means 

^  See  III,  5, 1, 1. 

^  The  Ahavaniya  or  offering  fire  being  now  transferred  to  the 
new  altar,  the  old  Ahavaniya  hearth  is  henceforward  used  as  Garha- 
patya  ;  and  a  line  is  drawn  from  it  up  to  the  anta//pata,  marking  the 
middle  of  the  west  side  of  the  great  altar. 

^  In  'leading  forwards'  the  fire  they  proceed  along  the  north 
side  of  the  large  altar. 

*  Indraghosha,  perhaps  'Indra's  name;'  Mahidhara  and  Saya/?a 
take  it  as  'he  who  is  noised  abroad  as  Indra'  (i.  e.  called  Indra),  which, 
however,  would  require  the  accent  'indraghosha.'  Perhaps  'the 
noise  of  Indra'  means  Agni,  the  roaring  fire:  for  Agni  and  the  Vasus, 
see  III,  4,  2,  I. 

°  Pra-^etas,  here  Varuwa  according  to  Mahidhara  and  Saya»a. 
Cf.III,  4,  2,  I. 


Ill  KANDA,    5  ADHYAYA,    2  BRAHMAA^A,   lO.         I23 

to  say,  '  May  he  swift  as  thought^  protect  thee  on 
the  right  with  the  Fathers!' 

7.  He  then  sprinkles  on  the  left  side  with,  'May 
Vij-vakarman  (the  All-shaper)  shield  thee  with 
the  Adityas  on  the  left!'  whereby  he  means  to 
say, '  May  Vi^vakarman  protect  thee  on  the  left  with 
the  Adityas!' 

8.  The  sprinkling-water  which  is  left  he  pours 
outside  the  altar  close  to  where  is  the  southern  of 
those  two  front  corners  (of  the  high  altar)  with, 
'This  burning-  water  I  dismiss  from  the 
sacrifice.'  Because  she  (Vak — the  altar)  on  that 
occasion  became  a  lioness  and  roamed  about  unap- 
peased-,  he  thus  dismisses  from  the  sacrifice  that 
sorrow  of  hers, — if  he  do  not  wish  to  exorcise.  But 
should  he  wish  to  exorcise,  let  him  indicate  it  by 
saying,  '  This  burning  water  I  dismiss  from  the 
sacrifice  against  so  and  so  1'  He  then  smites  him  with 
that  sorrow,  and  sorrowing  he  goes  to  yonder  world. 

9.  Now  as  to  why  he  pours  ghee  on  the  high 
altar,  while  the  fire  is  held  (over  it).  Because  the 
gods  said  to  her  on  that  occasion,  '  The  offering 
shall  reach  thee  before  Agni,'  therefore  the  offer- 
ing now  does  reach  her  before  (it  reaches)  Agni. 
And  because  she  said  to  the  gods,  '  Whatsoever 
blessing  ye  will  invoke  through  me,  all  that  shall 
be  accomplished  unto  you ! '  therefore  the  priests 
now  invoke  through  her  that  blessing  upon  the 
sacrificer,  and  it  is  fully  accomplished  unto  him. 

10.  When  he  pours  ghee  on  the  high   altar,  he 


^  '  Mano^avas '  is  taken  by  Mahidhara  and  Sayawa  as  referring  to 
Yama. 

^  '  6"o>^anti  (sorrowing),'  Ka«va  rec. 


124  ^ATAPATHA-BRAHMAiVA. 

does  it  twofold  even  while  doing  it  in  one\  Now 
that  which  is  the  southern  of  the  two  front  corners 
of  that  navel,  so  to  say,  which  is  in  the  middle  of 
these  (sides  of  the  high  altar) — 

11.  On  that 2  he  pours  ghee,  with  the  text  (Va^. 
S.  V,  12),  '  Thou  art  a  lioness,  Hail !'  Then  on 
the  northern  of  the  two  back  corners  with,  'Thou 
art  a  lioness,  winning  the  Adityas^,  Hail!* 
Then  on  the  southern  of  the  two  back  corners  with, 
'Thou  art  a  lioness,  winning  the  Brahman, 
winning  the  Kshatra,  Hail!'  Manifold,  verily, 
is  the  prayer  for  blessing  in  the  sacrificial  texts  :  by 
this  one  he  prays ^  for  the  Brahman  (priesthood)  and 
the  Kshatra  (nobility),  those  two  vital  forces. 

12.  Then  on  the  northern  of  the  front  corners 
with,  'Thou  art  a  lioness,  winning  abundant 
offspring,  winning  growth  of  wealth.  Hail!' 
In  that  he  says,  'winning  abundant  offspring/  he 
prays  for  offspring ;  and  in  that  he  says,  '  winning 
growth  of  wealth '  —  growth  of  wealth  meaning 
abundance — he  prays  for  abundance. 

13.  He  then  pours  ghee  into  the  middle  with, 
'Thou  art  a  lioness,  bring  thou  hither  the 
gods  for  the  sacrificer!  Hail!'  whereby  he 
causes  the  gods  to  be  brought  to  the  sacrificer. 
He  then  raises  the   offering-spoon  with,  'To  the 

*  Viz.  by  pouring  tlie  ghee  cross-wise  on  the  corners  of  the 
*  navel '  of  the  altar. 

^  The  south-east  is  sacred  to  Agni,  the  north-west  to  Vayu. 
^  Because  the  Adityas  brought  her  as  a  Dakshiwa,  Ka;zva  rec;  cf. 
111,5,1,18. 

*  But  for  the  lack  of  a  demonstrative  pronoun  with  asih  one 
would  like  to  take  the  passage  thus:  'Plenteous,  forsooth,  is  this 
prayer  for  blessing  among  sacrificial  texts :  he  thereby  prays  for 
the  priesthood  and  the  nobility.'     Cf.  I,  2,  i,  7. 


Ill  KANDA,    5  ADHYAYA,    2  BRAHMAiVA,    1 8.  1 25 

beings  thee!    Hail! ' — beings  meaning  offspring — 
he  thereby  means  to  say, '  To  offspring  thee  ! ' 

14.  He  then  lays  the  enclosing-sticks^  round  (the 
navel);  with  the  text  (Va^.  S.  V,  13),  'Thou  art 
firm,  steady  thou  the  earth!'  the  middle  one; 
with,  'Thou  art  firmly  settled,  steady  thou  the 
air!'  the  right  one ;  with, 'Thou  art  immovably 
settled,  steady  thou  the  sky!'  the  left  one. 
With,  'Thou  art  Agni's  provision'  he  throws 
the  'equipments'  upon  (the  high  altar).  Where- 
fore are  the  equipments  ? — for  Agni's  completeness, 

15.  The  pine-wood,  namely,  is  his  body^:  hence 
in  that  there  are  enclosing-sticks  of  pine-wood, 
thereby  he  supplies  him  with  a  body,  makes  him 
whole. 

16.  And  the  bdellium,  forsooth,  is  his  flesh :  hence 
in  that  there  is  bdellium,  thereby  he  supplies  him  with 
flesh,  makes  him  whole. 

1 7.  And  the  fragrant  reed-grass  (sugandhi-te^ana), 
forsooth,  is  his  fragrance  :  hence  in  that  there  is 
fragrant  reed-grass,  thereby  he  supplies  him  with 
fragrance,  makes  him  whole. 

18.  And  as  to  why  there  is  a  wether's  hair-tuft, — 
Agni,  forsooth,  dwelt  once  for  one  night  between  the 
two  horns  of  a  wether  :  '  Whatever  of  Agni's  nature 
is  inherent  therein,  let  that  be  here  too,'  so  he 
thinks,  and  therefore  there  is  a  wether's  hair-tuft. 
Let  him,  therefore,  cut  off  that  (tuft)  which  is  nearest 
to  the  head,  and  bring  it ;  and  if  he  be  unable  to 
procure  that,  let  him  bring  any  kind  (of  wether's 
hair).     And  why  there  are  enclosing-sticks  ? — for  the 


^  They  are  of  pitudaru  (Pinus  Deodora)  wood,  a  span  (of  thumb 
and  fore-finger)  long. 

^  The  Kawva  text  makes  it  his  bones. 


126  S-ATAPATHA-BRAHMAiVA. 

protection  (of  Agni) :  for  it  is  somewhat  long  before 
the  next  enclosing-sticks  will  come  nigh  to  him\ 

CONSTRUCTION    OF   SHEDS,  AND  PREPARATION 
OF    PRESSING-PLACE   AND    HEARTHS   (DHISHiV^YAS). 

Third    Brahmaa^a. 

1.  The  sacrifice  is  a  man;  it  is  a  man  for  the 
reason  that  a  man  spreads  (prepares)  it.  In  being 
spread  it  is  made  just  as  large ^  as  a  man:  this  is 
why  the  sacrifice  is  a  man. 

2.  The  Soma-cart  (shed)  is  no  other  than  his 
head,  and  has  Vish;m  for  its  deity ^  And  because 
Soma  is  therein — Soma  being  havis  (material  for 
offering)  for  the  gods — therefore  it  is  called  Havir- 
dhana  (receptacle  of  havis). 

3.  The  Ahavaniya  is  no  other  than  his  mouth : 
hence,  when  he  offers  on  the  Ahavaniya,  it  is  as  if 
he  poured  (food)  into  the  mouth. 

4.  The  sacrificial  stake  is  no  other  than  his  crest- 
lock  ;  and  the  Agnidhriya  and  Mar^aliya*  are  his 
arms. 

^  Ordinarily  the  laying  round  of  the  paridhis  takes  place  immedi- 
ately before  the  fire  is  kindled  for  the  offering;  but  as  the  next  offering 
is  not  to  come  off  for  some  time,  the  fire  would  be  without  a  protec- 
tion, if  he  were  to  leave  it  without  the  enclosing-sticks.  Sayawa  takes 
'dure'  in  the  sense  of '  in  a  long  time,'  as  above;  but  it  might  be 
taken  of  space '  far  off,'  when  the  passage  would  refer  to  the  offering 
about  to  be  performed  on  the  old  Ahavaniya  (111,5,  3,  10  seq.); 
and  it  may  be  noticed  in  reference  to  this  point,  that,  according  to 
Katy.  VIII,  3,  30,  that  fire  does  not  become  the  Garhapatya  till 
immediately  after  that  offering. 

2  Yavat-tavat  would  rather  seem  to  mean  here  'of  corresponding 
(or  relatively  the  same)  proportions '  as  a  man,  viz.  as  the  respective 
sacrificer.  '  Sa  vai  tayamano  yavan  eva  purushas  tavan  vidhiyate, 
purushasyaiva  vidham  anu.'     Kawva  rec. 

^  Soma  himself  is  Vishwu.  *  See  III,  6,  i,  23 ;  2,  21. 


Ill  KAiVDA,    5  ADHYAYA,    3  BRAHMAiVA,  9.  1 27 

5.  The  Sadas^  (tent  for  the  priests)  is  no  other 
than  his  belly :  wherefore  they  feed  in  the  Sadas, 
for  whatever  food  is  eaten  here  on  earth  all  that 
settles  down  here  in  the  belly.  And  because  all 
the  gods  sat  (sad)  in  it  therefore  it  is  called  Sadas: 
and  so  do  these  Brahmans  of  every  family  now  sit 
therein. 

6.  And  the  two  fires  which  are  behind^  it  are 
his  feet.  In  being  spread  it  is  made  just  as  large 
as  a  man  :  this  is  why  the  sacrifice  is  a  man. 

7.  The  cart-shed  has  doors  on  both  sides ;  and 
so  has  the  Sadas  doors  on  both  sides :  hence 
this  man  is  perforated  from  one  end  to  the  other. 
He  steps  to  the  Soma-carts  when  they  have  been 
washed  down. 

8.  They  turn  them  round,  the  southern  one  on 
the  south  side,  and  the  northern  one  on  the  north 
side^  The  larger  of  the  two  should  be  the  southern 
(or  right)  one*. 

9.  Over  them,  having  been  turned  round  (and 
placed  on  the  altar),  they  put  a  mat  of  reed-grass  ;  or, 
if  he  cannot  procure  a  reed-mat,  a  frame  of  split  cane 

^  See  III,  6,  2,  21. 

^  That  is,  the  (old)  Ahavaniya  and  Garhapatya  fires  of  the  Pra>^ina- 
vaOTja. 

^  The  southern  (and  larger)  cart  is  under  the  charge  of  the 
Adhvaryu  and  the  northern  one  under  that  of  his  assistant,  the  Pra- 
tiprasthatr/.  Each  now  drives  his  cart  westward  along  the  south 
and  north  sides  respectively ;  and  when  they  are  opposite  the  hall 
(jala),  they  make  the  carts  turn  round  from  left  to  right ;  where- 
upon they  drive  back  to  the  altar,  and  place  them  thereon  with  the 
shafts  towards  the  east,  near  the  anta/^pata  ('  intermediate '  peg,  see 
III,  5,  I,  i),  south  and  north  of  the  '  spine '  (cf.  p.  112,  note  2),  each 
at  the  distance  of  one  cubit  from  the  latter. 

*  In  order  to  make  the  shed  incline  towards  the  north,  cf.  Ill, 
1,1,2. 


I  2  8  fi-ATAPATHA-BRAHMAiVA. 

made  in  like  manner  as  a  reed-mat.  They  fasten 
a  front-band  (to  the  posts  of  the  front  door^).  They 
enclose  (the  carts)  within  two  upright  hurdles ;  and 
lay  a  (second)  reed-mat,  or  a  frame  of  split  cane 
made  in  like  manner  as  a  reed-mat,  behind  (the  first 
mat^). 

10.   Now^  having  again   entered  (the  hall),  and 

^  It  is  not  clear  to  me  whether  the  arrangements  mentioned  in 
this  paragraph  refer  to  the  carts  in  the  first  place,  and  have  then  to 
be  repeated  after  the  shed  has  been  erected,  or  whether,  as  I  think, 
some  of  them  refer  to  the  shed  only.   Even  at  the  time  of  the  Katy. 
Sutras  there  seems  to  have  been  some  confusion  in  this  respect,  and 
the  rules  VIII,  4,  7-12  (10-15,  in  edition)  were  entirely  misunder- 
stood by  the  commentator.     It  is,  however,  certain  that  the  carts 
were  covered  with  mats,  previously  to  being  shifted  from  the  back  to 
the  front  part  of  the  altar.     As  regards  the  shed,  it  seems  to  have 
been  constructed  in  the  following  way.     In  front  of  the  carts,  as 
well  as  behind  them,  beams  are  driven  into  the  ground,  six  on  each 
side,  according  to  Sayawa  on  T.  S.  I,  2, 13  ;  the  two  middle  ones, 
one  cubit  north  and  south  of  the  '  spine '  respectively,  forming  a 
gateway  on  each  side  (Katy.  VIII,  4,  24  scholl.).     On  these  two 
rows  of  beams  other  beams  are  laid,  running  from  south  to  north, 
and  forming,  as  it  were,  the  lintels  of  the  gates ;  and  thereon  the 
tie-beams  rest  (west  to  east).     This  frame  of  timber  is  to  form  a 
square  of  nine  (or  ten)  cubits.     Over  the  tie-beams  three  mats  of 
reed-grass  (y^adis) — measuring  nine  (or  ten)  cubits  by  three  (3 1) — are 
spread,  from  south  to  north ;  first  the  middle  one  and  then  the  two 
others,  behind  and  in  front  of  it.     Upright  hurdles  (or  reed-mats) 
are  then  stretched  between  the  respective  corner-posts,  so  as  to  form 
the  south  and  north  sides  of  the  shed  ;    and  are  *  sewn '  to  the 
corner-posts.     Between  the  tops  of  the  two  front  door-posts  a  band 
or  garland  of  plaited  reed-tufts  (or,  according  to  Haug,  a  bunch  of 
Darbha  grass,  consisting  of  dry  and  green  stalks)  is  hung  up,  to 
represent  either  a  fillet  or  wreath  worn  on  the  forehead  (P),  or  as  a 
door-garland. 

^  This  remark  would  seem  to  imply  that  there  are  only  two  mats 

(cf.  parags.  23,  24),  but  perhaps  it  is  merely  intended  to  show  that  two 

mats  are  spread  behind  and  in  front  of  the  first  mat  (i.  e.  from  south 

to  north,  and  not  west  to  east) ;  not  that  there  are  only  two  mats. 

^  If  the  preceding  paragraph  refers  (at  least  partly)  to  the  shed, 


A  .  _         . A 


III  KANDA,  ,5  ADHYAYA,    3  BRAHMAiVA,   12.  1 29 

taken  ghee  in  four  ladlings,  he  makes  offering  to 
Savitr2  for  his  impulsion,  for  Savltri  is  the  impeller 
(prasavitrz)  of  the  gods  :  '  We  will  perform  the  sacri- 
fice, for  one  impelled  by  Savitrz','  thus  (the  priest 
thinks  and)  therefore  he  makes  offering  to  Savitre. 

11.  He  offers  with  the  text  (Vicr.  S.  V,  14;  Rig- 
veda  V,  81,  i),  'They  harness  the  mind  and  they 
harness  the  thoughts' — with  the  mind  and  with 
speech  they  truly  perform  the  sacrifice.  When  he 
says,  '  They  harness  the  mind,'  he  harnesses  the 
mind ;  and  when  he  says,  '  and  they  harness  the 
thoughts  (dhi),'  he  harnesses  speech ;  for  it  is  thereby^ 
that  people  seek  to  make  their  living  in  accordance 
with  their  respective  intelligence  (dhi),  either  by 
reciting  (the  Veda),  or  by  readiness  of  speech,  or  by 
songs, — with  these  two  thus  harnessed  they  perform 
the  sacrifice. 

12.  'The  priests  of  the  priest,  of  the  great 
inspirer  of  devotion,' — the  learned  Brahmans 
versed  in  sacred  writ,  truly,  are  the  priests :  it  is 
regarding  them  that  he  says  this.  And  '  of  the  great 
inspirer  of  devotion  2,' — the  great  inspirer  of  devotion, 
truly,  is  the  sacrifice  :  it  is  regarding  the  sacrifice 
that  he  says  this.  'The  knower  of  rites  alone 
hath  assigned  the  priestly  offices,'  for,  in  per- 

then  the  atha  here  means  '  Now,  in  the  first  place,'  thereby  intro- 
ducing details  preliminary  to  what  has  just  been  stated. 

^  See  III,  2,  4,  16.  I  now  refer  'etaya'  to  '  va/^am,'  as  does 
Saya«a, — yada  buddhir  ^ayate  tada  khalv  etaya  vaia  o-u_^yushanti. 
He  explains  '  prakamodya '  by  '  mlai-^/C'/nka/;^  laukikaw  bhashawam,' 
barbarous,  worldly  speech. 

^  Vipaj/^it,  probably  '  thinker  of  hymns,'      It  remains  doubtful 
what   meaning    our   author   assigned  to    the   word.      Mahidhara 
explains  it  by  sarva^fia,  '  all-knowing.'      Sayawa,  on  Taitt.  S.  I,  2, 
1 3,  refers  '  viprasya  brz'hato  \ipask[ta.h '  to  the  sacrificer. 
[26]  K 


130  ^-ATAPATHA-BRAHMA.VA. 

forming  the  sacrifice,  they  indeed  assign  the  priestly 
offices.  'Great  is  the  praise  of  the  divine  Savitre; 
Hail !'  Thus  he  offers  to  Savit?^^  for  his  impulsion. 

13.  Having  then  taken  ghee  a  second  time  in  four 
ladlings,  he  walks  out  (of  the  hall  by  the  front  door). 
The  (sacrificer's)  wife  is  led  out  by  the  south  door. 
He  then  lays  down  a  piece  of  gold  in  the  right  wheel- 
track  of  the  southern  Soma-cart,  and  offers  thereon, 
with  (Va^.  S.  V,  15;  Rig-veda  I,  22,  17),  'Vish/^u 
s trode  through  this(universe), thrice  he  put  down 
his  foot :  itisenvelopedinhisdust ;  Hail!'  The 
residue  (of  ghee)  he  pours  into  the  wife's  hand.  She 
anoints  the  burning  (part)  of  the  axle  ^  with  (Va^. 
S.  V,  17),  'Audible  to  the  gods,  announce  ye 
unto  the  sfods!'  He  hands  to  his  assistant  both 
the  offering-spoon  and  the  melting-pot.  They  lead 
the  wife  round  by  the  back  of  the  two  fires  ^. 

14.  Having  taken  ghee  in  four  ladlings,  the  assist- 
ant lays  down  a  piece  of  gold  in  the  right  wheel- 
track  of  the  northern  Soma-cart,  and  offers  thereon, 
with  (Va^^.  S.  V,  16;  Rig-veda  VH,  99,  3),  'Be 
ye  too  abundant  in  food  and  milch  kine  and 
pastures,  through  benevolence  to  man! 
Thou  proppedst  asunder  these  two  worlds, 
O  Vish;^u;  with  beams  of  light  didst  thou 
hold  fast^  the  earth  on  all  sides;  Hail!'  The 
residue  (of  ghee)  he  pours  into  the  wife's  hand. 
She  anoints    the   burning  (part)  of  the    axle  with, 

^  That  is,  the  iron  pins  driven  into  the  axle,  round  which  the 
naves  of  the  wheels  revolve.     See  also  p.  121,  note  2. 

^  They  make  her  enter  the  hall  by  the  south  door  and  walk 
round  by  the  back  of  the  (old)  Garhapatya  fire-place  to  the  wheel- 
tracks  on  the  north  side  where  the  Pratiprasthatr/  is  about  to  offer. 

'  The  rays  of  the  sun  are  apparently  likened  to  ropes  wherewith 
he  keeps  the  earth  straight  and  firm. 


Ill  KAiVDA,    5  ADHYAYA,    3  BRAHMAiVA,   I  7.  131 


'Audible  to   the  gods,  announce  ye  unto  the 
gods!'    Then  as  to  why  he  thus  offers. 

15.  Now,  once  on  a  time,  the  gods,  while  per- 
forming sacrifice,  were  afraid  of  an  attack  on  the 
part  of  the  Asura-Rakshas ;  and,  the  ghee  being 
a  thunderbolt,  they  kept  off  the  evil  spirits  from 
the  south  by  that  thunderbolt,  the  ghee ;  and 
thus  they  came  not  after  them  on  their  way. 
And  in  like  manner  does  he  now  keep  off  the  evil 
spirits  from  the  south  by  that  thunderbolt,  the  ghee  ; 
and  thus  they  do  not  come  after  him^  on  his  way. 
And  the  reason  why  he  offers  with  two  verses  relating 
to  Vish;^u,  is  that  the  Soma-cart  belongs  to  Vish7m. 

16.  And  in  that  the  wife  anoints  the  burning  (part) 
of  the  axle,  thereby  a  productive  union  is  effected  ; 
for  when  woman  and  man  become  heated,  the  seed 
flows,  and  thereupon  birth  takes  place.  She  anoints 
in  a  direction  away  (from  the  cart),  for  away  the 
seed  is  cast.  He  then  says  (to  the  Hotrz),  '  Recite 
to  the  Soma-carts  as  they  are  wheeled  forward^ !' 

17.  He  makes  (the  sacrificer)  say, 'Go  ye  both 
forward,  furthering  the  cult!'  The  cult,  namely, 
is  the  sacrifice  :  '  go  ye  both  forward,  furthering  the 
sacrifice'  he  thereby  means  to  say.  'Conveyyethe 
sacrifice  upward  ;  lead  it  not  astray^ !'  whereby 
he  means  to  say,  '  convey  this  sacrifice  upward  to 
the  world  of  the  gods;'  and  by  saying  'lead  it  not 
astray,'  he  prays  for  this  (sacrificer)  that  he  may  not 

^  While  reciting  his  hymn  of  eight  verses  (brought  up,  as  usual, 
to  twelve  by  repetitions  of  the  first  and  last  verses)  the  Hotri 
has  to  follow  the  carts  so  as  to  have  the  north  wheel-track  of  the 
south  cart  between  his  feet,  Cf.  p.  79,  note  i.  For  the  verses 
recited  by  him,  see  Ait.  Br.  I,  29 ;  Asv.  St.  IV,  9. 

2  Or,  '  falter  not ! ' 

K  2 


132  fi-ATAPATHA-BRAHMAiVA. 

Stumble.  Let  them  wheel  (the  carts)  forward,  as  it 
were  lifting  them,  so  that  they  may  not  creak ;  for 
of  the  Asuras  is  that  voice  which  is  in  the  axle^  : 
'  Lest  the  Asuras'  voice  should  speak  here ! '  so  he 
thinks.     But  if  they  should  creak, — 

18.  Let  him  make  (the  sacrificer)  say  this,  'Speak 
ye  unto  your  own  cow-pen,  ye  divine  resorts; 
speak  not  my  life  away,  speak  not  my  offspring 
away!'  This,  then,  is  the  expiation  thereof. 

19.  As  to  this  they  say,  'Let  him  stride  three 
steps  from  the  high  altar  westward  and  make  the 
Soma-carts  stop  there  :  this  is  the  measure  for  the 
Soma-carts.'  But  there  is  no  (fixed)  measure  in 
this  ;  wherever  he  himself  may  think  fit  in  his  mind, 
only  not  too  near^,  nor  too  far  (from  the  high  altar), 
there  let  him  stop  them. 

20.  He  salutes  them  with,  'May  ye  rejoice 
here  on  the  height  of  the  earth  !'  for  this  (altar) 
is  verily  the  height"  (top)  of  the  earth,  since  his  offer- 
inof-fire  is  in  the  heaven.  He  makes  them  rest  on 
their  naves*  for  that  is  the  appearance  of  repose. 

*  The  Taitt.  S.  VI,  2,  9  refers  it  to  Yarwia.,  on  account  of  the  axle 
being  bound  firmly  with  strings  (thongs),  resembling  Varu^a's  noose. 

^  Rather, '  not  so  very  near,'  '  nicht  allzu  nahe,  nicht  gar  zu  nahe.' 
'  Both  here,  and  on  Taitt.  S.  I,  2,  13,  Sayawa  takes  'varshman' 
in  the  sense  of  '  body  (jarira).' 

*  Or  rather,  '  nave-boards  (nabhya).'  The  cart  wheels  are  de- 
scribed as  consisting,  after  the  fashion  prevalent  in  Malava  (Katy. 
VIII,  4,  5  scholl.),  of  three  parallel  boards :  the  two  outer  ones 
form  segments,  and  the  middle  and  largest  one  has  the  nave  fixed 
to  it,  the  axle-pin  running  through  its  centre.  It  is  on  this  middle 
board  that  he  is  to  make  the  carts  stand.  Perhaps  '  kshema ' 
should  be  taken  in  the  sense  of  'security,  firm  position,'  instead  of 
'  repose,  rest,'  in  which  case  the  upright  position  of  the  middle 
board  would  seem  to  be  compared  with  a  man  in  upright  position; 
'nabhi (nabhya)'  meaning  both  'navel'  and  'nave.' 


Ill  KAA'DA,    5  ADHYAYA,    3  BRAHMAA^A,  23.  I  33 

2  1.  The  Adhvaryu,  having  gone  round  along  the 
north  side  (of  the  carts),  props  the  southern  cart, 
with  (Va^.  S.  V,  i8  ;  Rig-veda  I,  154,  i),  '  Now  will 
I  declare  the  heroic  deeds  of  Vishnn,  who 
measured  out  the  earthly  regions;  who 
propped  the  upper  seat,  striding  thrice,  the 
wide-stepping!  For  Vish;^u  (I  prop)  thee  !'  He 
fixes  the  prop  in  a  different  place  from  where  (it  is 
fixed)  in  ordinary  practiced 

22.  The  assistant  then  props  the  northern  cart, 
with  (Va^.  S.  V,  19),  'Either  from  the  heaven, 
O  Vish;/u,  or  from  the  earth,  or  from  the 
great,  wide  airy  region,  O  Vish;^u,  fill  both 
thine  hands  with  wealth  and  bestow  on  us 
from  the  right  and  the  left!  For  Vish;2u  thee  !' 
He  fixes  the  prop  in  a  different  place  from  where 
(it  is  fixed)  in  ordinary  practice.  The  reason  why 
he  performs  with  prayers  to  Vish;^u  is  that  the 
Soma-cart  belongs  to  Vish;m. 

23.  He  then  makes  (the  sacrificer)  say,  after  touch- 
ing the  middle  reed-mat^  (Va^.  S.  V,  20  ;  Rig-veda  I, 
154,  2),  'Let  Vish;/u  then  be  praised  for  his 
power,  terrible  like  a  wild  beast  prowling 
about  the  mountains,  on  whose  three  wide 
strides  all  beings  abide !'  Now  that  (mat-covering) 
indeed  is  his  (Vish;ai,  the  shed's)  upper  skull-bone", 

^  Saya?za,  on  Taitt.  S.  I,  2,  13,  remarks: — 'The  southern  and 
northern  parts  of  the  yoke  represent  the  ears  of  the  cart.  Through 
a  hole  (is  effected)  the  firm  tying  (of  the  yoke  parts)  to  the  shafts. 
At  the  juncture  (sandhi)  at  the  (place  of)  fastening  of  the  southern 
(part  of  the  yoke)  the  prop  is  fixed.'  In  ordinary  practice  the  prop 
is  put  up  to  support  the  extreme  end  of  the  shafts  or  pole. 

^  See  p.  128,  note  i. 

^  Apparently  the  parietal  bone  is  meant ;  or  perhaps  the  frontal 
bone.     The  Ka«va  text  reads  :  '  He  then  touches  that  reed-mat,  or 


1 34  .SATAPATHA-BRAHMAiVA. 

for  thereon,  as  it  were,  the  other  skull-bones  rest : 
this  is  why  he  says  *  they  abide  on/ 

24.  Thereupon  he  makes  him  say,  after  touching 
the  front-band  (Va^.  S.  V,  2),  'Thou  art  Vish;m's 
fillet;'  for  it  indeed  is  his  fillet.  He  then  makes 
him  say,  after  touching  the  two  upright  hurdles, 
'Ye  are  the  corners  of  Vish;2u's  mouth ;'  for 
they  indeed  are  the  corners  of  his  mouth.  Then 
that  mat  which  is  behind  there,  that  indeed  is  that 
skull-bone  of  his  here  behind  (viz.  the  occiput). 

25.  With  'Thou  art  Vish;2u's  sewer\'  he  sews 
(the  hurdles  to  the  four  door  posts)  with  cord  by 
means  of  a  wooden  pin.  With, 'Thou  artVish^^u's 
fixed  (point)  ^'  he  then  makes  a  knot, '  lest  it  should 
fall  asunder.'  That  same  (knot)  he  undoes  when 
the  work  is  completed;  and  thus  disease^  befalls 
not  either  the  Adhvaryu  or  the  Sacrificer.  The 
completed  (cart-shed)  he  touches  with,  'Thou  art 
Vish;2u's  own,'  for  the  Soma-cart  (and  shed)  be- 
longs to  Vish/^u. 

cane-frame,  above,  with  "Let  Vish?m ..."  for  that  is  for  him  (Vish;m, 
the  shed)  what  that  skull-bone  is  up  here.  And  when  he  says  "  they 
abide  upon,"  it  is  because  that  rest  on  the  other  skull-bones  [?  adhi 
hy  etad  anyeshu  kapaleshu  kshiyanti !].  Then  what  two  reed-mats 
there  are  on  the  two  carts,  they  indeed  are  for  him  what  the  two 
skull-bones  are  here  on  both  sides.  And  that  reed-mat,  or  cane- 
frame,  which  he  puts  on  there  behind  (or  behind  that  one),  that  is 
for  him  what  the  skull-bone  behind  is.' 

^  Syu,  explained  by  Sayawa  as  'thread,  cord,'  by  Mahidhara  as 
'  needle.' 

^  ?  Dhruva,^,  the  'firm  one,' (.? 'pole-star.')  The  St.  Petersburg 
Dictionary  gives  the  tentative  meaning  '  knot.'  The  Taitt.  S.  reads 
'  dhruvam.' 

•'  Graha,  lit.  '  seizing.'  For  Varuwa,  whose  attribute  the  knot  is 
(I,  3,  I,  16),  seizing  upon  men  by  means  of  disease ;  see  II,  5,  2,  2. 


Ill  KANDA,    5  ADHYAYA,    4  BRAHMAiVA,  4.         1 35 


Fourth  Brahmajva. 

1.  It  is  for  a  twofold  reason  that  the  sounding- 
holes  are  dug.  The  cart-shed,  truly,  is  the  head 
of  the  sacrificer  ;  and  what  four  holes  there  are  here 
in  the  head — namely,  these  two  and  these  two^ — 
those  he  thereby  makes :  for  this  reason  he  digs  the 
sounding-holes. 

2.  Now  the  gods  and  the  Asuras,  both  of  them 
sprung  from  Pra^apati,  were  contending.  The  Asuras 
then  by  way  of  witchcraft  buried  charms  ^  within 
these  worlds,  thinking,  '  Peradventure  we  may  thus 
overcome  the  gods.' 

3.  The  gods  then  prevailed.  By  means  of  these 
(sounding-holes)  they  dug  up  those  magic  charms. 
Now,  when  a  charm  is  dug  up,  it  becomes  inopera- 
tive and  useless.  And  in  like  manner,  if  any  mali- 
cious enemy  buries  here  charms  by  way  of  witchcraft 
for  this  (sacrificer),  does  he  thereby  dig  them  up: 
this  is  why  he  digs  sounding-holes.  He  digs  just 
beneath  the  fore-part  of  the  shafts  of  the  southern 
cart. 

4.  He  takes  up  the  spade ^  with  the  text  (Va^.  S. 


^  Viz.  the  ears  and  nostrils. 

2  Kntyam  valagan  nikakhnuh,  '  they  dug  in,  as  a  charm,  secret 
(magic)  objects.'  Valaga  is  explained  as  charms,  consisting  of 
bones,  nails,  hair,  foot-dust,  and  similar  objects,  tied  up  in  a  piece  of 
worn  matting  or  cloth,  or  the  like,  and  dug  into  the  ground  arm- 
deep,  for  causing  injury  to  enemies.  See  Taitt.  S.  VI,  2,  11,  where 
Professor  Weber  refers  to  Wuttke,  Der  Deutsche  Volksaberglaube, 

§  492  seq. 

^  The  instrument  used  seems  to  be  a  kind  of  scoop  or  trowel, 


136  i-ATAPATHA-BRAHMAiVA. 


V,  22),  'At  the  impulse  of  the  divine  Savitr/, 
I  take  thee  with  the  arms  of  the  A«fvins,  with 
the  hands  of  Pushan:  thou  art  a  woman.'  The 
significance  of  this  formula  is  the  same  (as  before). 
That  spade  (abhri,  fern.)  is  indeed  a  female  :  there- 
fore he  says  '  thou  art  a  woman.' 

5.  He  draws  their  outlines,  saving^  the  measure 
of  a  span,  with,  '  Here  do  I  cut  off  the  necks  of 
the  Rakshas!'  For  the  spade  is  the  thunderbolt : 
it  is  with  the  thunderbolt  that  he  thus  cuts  off  the 
necks  of  the  Rakshas. 

6.  Let  him  first  mark  off  the  right  (southern)  one 
of  the  two  that  are  in  front ;  then  the  left  one  of  the 
two  behind;  then  the  right  one  of  those  behind; 
then  the  left  one  of  those  in  front. 

7.  But  they  say  conversely,  that  he  should  mark 
off  first  the  left  one  of  the  two  behind  ;  then  the  right 
one  of  those  in  front ;  then  the  right  one  of  those 
behind;  and  then  the  left  one  of  those  in  front. 
Or  he  may  also  mark  them  off  in  one  and  the 
same  direction ^ :  but  let  him,  in  any  case,  mark 
off  last  of  all  the  one  which  is  on  the  left  of  those 
in  front. 

8.  He  digs  them,  in  the  very  same  order  in  which 
they  have  been  marked  off,  with,  'Thou  artgreat, 


sharpened  on  one  side.  For  a  fuller  description,  see  VI,  3,  i, 
30  seq. 

1  Vina,  i.  e.  leaving  that  space  between  each  two  adjoining  upa- 
ravas.  They  are  themselves  to  be  round,  a  span  in  diameter. 
Hence  by  connecting  the  four  centres  by  lines,  a  square  of  two 
spans  (of  thumb  and  forefinger),  or  one  cubit,  is  obtained.  See 
Baudh.  .Sulvas.  loi. 

^  That  is,  successively  the  south-eastern,  the  south-western,  the 
north-western,  and  last,  the  north-eastern  hole. 


Ill  KANDA,    5   ADHYAYA,    4  BRAHMAiVA,    1 3.  137 

of  great  sound  !' — he  praises  and  extols  them,  when 
he  says,  '  Thou  art  great,  of  great  sound  ;' — '  Utter 
thou  the  great  voice  unto  Indra!' — Indra,  for- 
sooth, is  the  deity  of  the  sacrifice  ;  and  the  cart-shed 
belonging  to  Vish;2u,  he  thereby  makes  it  to  be 
connected  with  Indra :  therefore  he  says,  '  Utter 
thou  the  great  voice  unto  Indra!' 

9.  'The  Rakshas-killing,  charm-killing 
(voice),'  for  it  is  indeed  for  the  killing  of  the  charms 
of  the  Rakshas  that  these  (holes)  are  dug ; — '  O  f 
Vish;^u;'  for  that  voice  in  the  cart-shed  is  indeed 
Vish?2u's. 

10.  He  throws  out  (the  earth  from)  them  in  the 
order  in  which  he  has  dug  them,  with  (Va^.  S.  V,  23), 
'  Here  do  I  cast  out  the  charm  which  the  alien, 
which  the  inmate  of  my  house  has  buried  for 
me!'  Either  an  alien  or  an  inmate  of  his  house 
buries  charms  by  way  of  witchcraft :  these  he  thereby 
casts  out. 

11.  'Here  do  I  cast  out  the  charm  which 
my  equal,  which  my  unequal  has  buried  for 
me!'  Either  one  equal,  or  one  unequal,  to  him 
buries  charms  by  way  of  witchcraft :  these  he 
thereby  casts  out. 

12.  'Here  do  I  cast  out  the  charm  which 
the  kinsman,  which  the  stranger  has  buried 
for  me!'  Either  a  kinsman  or  a  stranger  buries 
charms  by  way  of  witchcraft :  these  he  thereby 
casts  out. 

13.  '  Here  do  I  cast  out  the  charm  which  the 
countryman,  which  the  foreigner  has  buried 
for  me !'  Either  a  countryman  or  a  foreigner  buries 
charms  by  way  of  witchcraft :  these  he  thereby  casts 
out.     With    'I    cast    out   witchcraft!'    he  finally 


138  5'ATAPATHA-ERAHMAA'A. 

throws    out   (the    earth    remaining   in    the    several 
holes  ^),  whereby  he  casts  out  witchcraft. 

14.  Let  him  dig  them  arm-deep;  for  that  being 
the  end  (extreme  Hmit  to  which  he  can  reach)  he 
thereby  in  the  end  brings  witchcraft  to  naught. 
He  connects  them  crossways  by  (underground)  chan- 
nels^; or,  if  he  cannot  crossways,  he  may  do  so 
in  one  and  the  same  direction.  This  is  why  these 
(openings  of  the)  vital  airs  are  connected  by  channels 
farther  (inside). 

15.  In  the  same  order  in  which  he  has  dug  them 
he  makes  (the  sacrificer)  touch  them,  with  the  texts 
(Va^.  S.  V,  24),  'Self-ruling  thou  art,  a  slayer 
of  enemies!  Ever-ruling  thou  art,  a  slayer 
of  haters!  Man-ruling  thou  art,  a  slayer  of 
Rakshas  !  All-ruling  thou  art,  a  slayer  of  foe- 
men!'  This  is  the  blessing  of  that  work :  he  thereby 
invokes  a  blessing. 

16.  The  Adhvaryu  and  Sacrificer  then  touch  one 
another  (with  their  right  hands  through  the  holes), 
the  Adhvaryu  is  at  the  right  one  of  those  in  front, 
and  the  Sacrificer  at  the  left  one  of  those  behind. 
The  Adhvaryu  asks,  'Sacrificer,  what  is  here?' — 
'  Happiness  !'  he  says. — '  (Be)  that  ours  in  common  !' 
says  the  Adhvaryu  in  a  low  voice. 

17.  Thereupon  the  Adhvaryu  is  at  the  right  one 
of  those  behind,  and  the  Sacrificer  at  the  left  one  of 
those  in  front.  The  Sacrificer  asks,  '  Adhvaryu, 
what  is  here?' — '  Happiness!' he  says. — '(Be)  that 
mine!'  says  the  Sacrificer.      Now  in  that  they  thus 

^  That  is,  these  words  are  to  be  pronounced  at  the  end  of  each 
of  the  preceding  four  formulas,  and  the  remaining  loose  soil  is 
therewith  to  be  removed  from  the  respective  hole. 

2  Lit.  he  inter-perforates,  inter-channels. 


Ill  KANDA,    5   ADHYAYA,    4  BRAHMAiVA,   21.  1 39 

touch  one  another,  thereby  they  make  the  vital  airs 
yoke-fellows :  hence  these  vital  airs  meet  together 
farther  (inside).  And  in  that,  when  asked,  he  replies, 
*  Happiness  (bhadram),'  thereby  he  utters  the  wish 
of  *  prosperity  (kalya;/am)' of  ordinary  speech  :  that  is 
why,  being  asked,  he  replies,  '  Happiness.'  There- 
upon he  sprinkles  (the  holes  with  water) :  one  and 
the  same  forsooth  is  the  significance  of  sprinkling ; 
he  thereby  renders  them  pure. 

18.  He  sprinkles,  with  the  text  (Vaf.  S.  V,  25), 
'You,  the  Rakshas-killers,  the  charm-killers;' 
for  they  are  indeed  Rakshas-killers  as  well  as  charm- 
killers  ;  'Vishnu's  own,  I  sprinkle;'  for  they 
indeed  belong  to  Vish/^u. 

19.  What  remains  of  the  sprinkling-water  he  then 
pours  out  into  the  pits  ; — what  moisture  there  is  here 
in  the  vital  airs\  that  he  thereby  puts  into  them: 
hence  that  moisture  in  the  vital  airs. 

20.  He  pours  it  out  with,  'You,  the  Rakshas- 
killers,  the  charm-killers,  Vish/^u's  own,  I  pour 
out.'  Thereupon  he  spreads  barhis-grass,  both  such 
as  is  turned  with  its  tops  to  the  east  and  such  as  is 
turned  to  the  north  ^ ;  what  hair  there  is  here  at  (the 
openings  of)  the  vital  airs,  that  he  thereby  bestows  : 
hence  that  hair  at  (the  openings  of)  the  vital  airs. 

21.  He  spreads  it  with,  'You,  the  Rakshas- 
killers,  the  charm-killers,  Vish^^u's  own,  I 
spread.'  He,  as  it  were,  covers  the  bodies  on 
the  top,  for  that  (grass)  is  indeed  his  (Vish;Ri's) 
hair^. 

^  The   Kawva  text   has   /('idra   ('  holes,   openings ')  instead   of 
prawa. 

'  Cp.  I,  3,  3,  7  seq. 

'  Or,  the  hair  of  the  sacrificial  man ;  see  III,  5,  3,  i  seq. 


140  5'ATAPATHA-BRAHMAiVA. 

2  2.  Thereon  he  lays  two  pressing-boards^  with, 
'You,  the  Rakshas-killers,  the  charm-killers, 
Vish;2u's  own,  I  lay  down;'  they  are  indeed  his 
(Vish;m's)  jaws.  He  surrounds  them  (with  earth) 
with,  'You,  the  Rakshas-killers,  the  charm- 
killers,  Vish;^u's  own,  I  surround;'  he  thereby 
steadies  them,  makes  them  immovable. 

23.  Now  the  pressing-skin  is  cut  straight  all 
round  and  (dyed)  red  all  over,  for  it  is  his  (Vish;2u's) 
tongue :  the  reason,  then,  why  it  is  quite  red,  is 
because  this  tongue  is,  as  it  were,  red.  He  lays  it 
down  with,  'Thou  art  Vish;^u's  own;'  for  it 
indeed  belongs  to  Vish/m^. 

24.  He  then  brings  down  the  (five)  press-stones. 
The  press-stones,  doubtless,  are  his  (Vish/^u's)  teeth  : 
hence,  when  they  press  (the  Soma)  with  the  stones 
it  is  as  if  he  chewed  with  his  teeth.  He  puts  them 
down  with,  *Ye  are  Vish;«u's  own;'  for  they 
indeed  belong  to  Vish;m.  Thus,  then,  the  head 
of  the  sacrifice  is  complete. 

Sixth  Adhyaya.     First  BRAHMAiVA. 

I.  The  Sadas^  is  no  other  than  his  (Vishwu,  the 
sacrifice's)  belly ;   therefore  they  feed  (drink)  in  the 

^  The  pressing-boards  are  a  cubit  long,  and  somewhat  broader 
behind  than  in  front.  They  are  placed  one  south  of  the  other,  and 
so  as  to  lie  close  together  behind  (sambaddhante,  Ka?A'a  rec),  or 
the  space  of  two  inches  between  them.  The  space  between  them 
is  filled  up  with  earth. 

^  East  of  the  '  sound-holes '  he  raises  a  square  mound  (khara), 
covered  with  gravel,  for  placing  vessels  on,  Katy.  VIII,  5,  28. 

^  The  Sadas  is  a  shed  or  tent,  facing  the  east  with  its  long  side, 
which  is  to  measure  eighteen  (or  twenty-one,  or  twenty-four,  or, 
according  to  the  -Sulva-sutra,  twenty-seven)  cubits,  the  breadth  by 


Ill  KANDA,  6  ADHYAYA,   I   BRAHMAA^A,  5.  I4I 

Sadas ;  for  whatever  food  is  eaten  here  on  earth,  all 
that  settles  down  in  the  belly.  And  because  all  the 
gods  sat  (sad)  in  it,  therefore  it  is  called  sadas  :  and 
so  do  these  Brahmans  of  every  family  now  sit  therein. 
By  way  of  deity  it  belongs  to  Indra. 

2.  In  the  middle  of  it  he  puts  up  a  (post)  of 
udumbara  wood  (Ficus  Glomerata) ;  for  the  udum- 
bara  means  strength  and  food ;  now  the  Sadas 
being  his  (Vish;m's  belly),  he  thereby  puts  food 
therein ;  this  is  why  he  puts  up  an  udumbara  (post) 
in  the  middle  of  it. 

3.  From  the  peg^  which  stands  in  the  middle  on 
the  hind-part  of  the  altar,  he  strides  six  steps  east- 
wards (along  the  *  spine') ;  the  seventh  he  strides 
away  from  it  to  the  right,  for  the  sake  of  complete- 
ness, and  there  marks  off  a  pit. 

4.  He  takes  the  spade  with  (Vaf.  S.  V,  26),  'At 
the  impulse  of  the  divine  Savitr^,  I  take  thee 
with  the  arms  of  the  Aj-vins,  with  the  hands 
of  Ptashan  :  thou  art  a  woman;'  the  significance 
of  this  formula  is  the  same  (as  before).  That  spade, 
indeed,  is  a  female  (feminine)  :  therefore  he  says 
'  thou  art  a  woman.' 

5.  He  then  marks  off  the  pit  with,  'Herewith 

six  cubits  (or  ten,  or  one  half  that  of  the  long  side).  The  udumbara 
post,  according  to  some,  is  to  stand  exactly  in  the  centre  of  the 
shed;  or,  according  to  others,  at  an  equal  distance  from  the  (long) 
east  and  west  sides;  the  'spine'  (cf.  p.  112,  note  2)  in  that  case 
dividing  the  building  into  two  equal  parts,  a  northern  and  a  southern 
one.  In  the  middle  the  shed  is  to  be  of  the  sacrificer's  height,  and 
from  thence  the  ceiling  is  to  slant  towards  the  ends  where  it  is  to 
reach  up  to  the  sacrificer's  navel.  According  to  the  Black  Ya^us, 
the  erection  of  the  Sadas  precedes  the  digging  of  the  Uparavas, 
described  in  the  preceding  Brahma«a.  Taitt,  S.  VI,  2,  10,  ii. 
^  The  anta/^pata,  see  III,  5,  i,  i. 


142  ^-ATAPATHA-BRAHMATVA. 

I  cut  off  the  necks  of  the  Rakshas!'  for  the 
spade  is  the  thunderbolt :  it  is  with  the  thunder- 
bolt that  he  cuts  off  the  necks  of  the  evil  spirits. 

6.  Thereupon  he  digs  :  eastwards  he  throws  up 
the  heap  of  earth.  Having  made  the  udumbara 
(post)  of  the  same  size  as  the  sacrificer^  he  cuts 
it  smooth  all  round,  and  lays  it  down,  with  the  top 
to  the  east,  in  front  (of  the  pit).  Thereon  he  lays 
barhis-grass  of  the  same  length. 

7.  Now  the  sprinkling-water  (used  on  this  occa- 
sion) contains  barley-corns.  For  the  essence  (sap) 
of  plants  is  water ;  wherefore  plants  when  eaten 
alone  do  not  satiate ;  and  the  essence  of  water,  on 
the  other  hand,  are  the  plants ;  wherefore  water 
when  drunk  alone  does  not  satiate ;  but  only  when 
the  two  are  united  they  satiate ;  for  then  they  are 
sapful :  '  with  the  sapful  I  will  sprinkle,'  so  he 
thinks, 

8.  Now,  the  gods  and  the  Asurus,  both  of  them 
sprung  from  Pra^apati,  were  contending.  Then  all 
the  plants  went  away  from  the  gods,  but  the  barley 
plants  alone  went  not  from  them. 

9.  The  gods  then  prevailed :  by  means  of  these 
(barley-grains)  they  attracted  to  themselves  all  the 
plants  of  their  enemies ;  and  because  they  attracted 
(yu)  therewith,  therefore  they  are  called  yava 
(barley). 

10.  They  said,  '  Come,  let  us  put  into  the  barley 
whatever  sap  there  is  of  all  plants  ! '  And,  accord- 
ingly, whatever  sap  there  was  of  all  plants,  that  they 
put  into  the  barley  :  therefore  the  latter  thrives 
lustily  where  other  plants  wither,  for  in  such  wise 

^  It  is  the  part  which  is  to  stand  above  ground  that  is  to  be  of 
the  sacrificer's  size. 


Ill  KAiVDA,    6  ADHyAyA,    I   BRAHMAiVA,   1 5.  I43 

did  they  put  the  sap  into  them.  And  in  like  manner 
does  this  one  now  by  means  of  those  (barley-grains) 
attract  to  himself  all  the  plants  of  his  enemies  :  this 
is  why  the  sprinkling-water  contains  barley-corns. 

11.  He  throws  the  barley-corns  into  it,  with, 
'Thou  art  barley  (yava) :  keep  thou  (yavaya) 
from  us  the  haters,  keepfrom  us  the  enemies  !' 
In  this  there  is  nothing  obscure.  He  then  besprinkles 
(the  post)  ; — the  significance  of  the  sprinkling  is  one 
and  the  same  :  he  thereby  renders  it  sacrificially  pure. 

12.  He  sprinkles  (the  top,  middle,  and  bottom 
parts),  with,  '  For  the  sky — thee!  for  the  air — 
thee  !  for  the  earth — thee  ! '  He  thereby  endows 
these  worlds  with  strength  and  sap,  bestows  strength 
and  sap  on  these  worlds. 

13.  And  the  sprinkling-water  which  remains  he 
pours  into  the  hole,  with,  'Be  the  worlds  pure 
wherein  the  Fathers  reside!'  for  a  pit  that  is 
dug  is  sacred  to  the  Fathers :  this  he  thereby 
renders  sacrificially  pure. 

14.  He  now  strews  barhis-grass  therein,  both 
eastward-pointed  and  northward-pointed  with, 'Thou 
art  the  seat  of  the  Fathers;'  for  that  part  of  it 
(the  post)  which  is  dug  into  the  ground  is  sacred  to 
the  Fathers:  as  though  it  were  (naturally)  established i 
among  plants,  and  not  dug  in,  so  does  it  become 
established  among  those  plants. 

15.  He  raises  it,  with  the  text  (Va^-.  S.  V,  27), 
'  Prop  thou  the  sky!  fill  the  air!  stand  firm  on 
the  earth  ! '  Thereby  he  endows  these  worlds  with 
strength  and  sap,  bestows  strength  and  sap  on  these 
worlds. 


^  Svaru/^,  'naturally  grown,'  Taitt.  S.  VI,  2,  10,  4. 


144  ^ATAPATHA-BRAHMAiVA. 

1 6.  He  then  sinks  it  (in  the  hole,  with), 'May  Dyu- 
tana,  the  son  of  the  Maruts,  plant  thee! — ' 
Dyutana  the  son  of  the  Maruts,  doubtless,  is  he  that 
blows  yonder  (the  wind) :  by  means  of  him  he  thus 
plants  it; — 'Mitra  andVaru7/a  with  firm  support!' 
Mitra  and  Varu;^a  are  the  in-breathing  and  out- 
breathing:  he  thus  plants  it  with  the  in-breathing 
and  out-breathing. 

17.  He  then  heaps  up  (earth)  round  it,  with,  'I 
enclose  thee,  winner  of  the  priesthood,  winner 
of  the  nobility,  winner  of  growth  of  wealth  !' 
Manifold,  verily,  is  the  prayer  for  blessing  in  the 
sacrificial  texts  :  by  this  one  he  prays  for  the  priest- 
hood and  nobility,  those  two  vital  forces  ^  'Winner  of 
growth  of  wealth,' — growth  of  wealth  means  abun- 
dance :  he  thereby  prays  for  abundance. 

18.  He  then  presses  it  firmly  all  round,  with, 
'Uphold  thou  the  priesthood!  uphold  the 
nobility,  uphold  our  life,  uphold  our  progeny  ! ' 
this  is  the  blessing  of  this  rite  :  that  blessing  he 
thereby  invokes.  He  presses  it  so  as  to  be  level 
with  the  ground :  with  an  (ordinary)  hole  (round 
trees  for  watering)  it  is  higher  than  the  ground,  but 
in  this  way  it  is  with  the  gods ; — and  thus  it  is  not 
planted  in  an  (ordinary)  hole. 

19.  He  then  pours  water  thereon; — wherever,  in 
digging,  they  wound  or  injure  this  (earth), — water 
being  a  means  of  soothing, — there  he  soothes  it  by 
that  means  of  soothing,  water,  there  he  heals  it  by 
water  :  therefore  he  pours  water  thereon. 


^  See  III,  5,  2,  1 1  with  note.    The  Kama,  text  has,  bahvi  va  asir 
ya^u/^shu  te  asma  ete  aj-isha  va  saste  yad  brahma  ka  kshatraz?^  H. 


Ill  KANDA,  6  ADHYAYA,     I   BRAHMAiVA,   2  2.  1 45 


20.  He  then  makes  (the  sacrificer)  say,  while 
touching  it  thus  (Vaf.  S.  V,  28),  '  Thou  art  firm  : 
may  this  sacrificer  be  firm  in  this  homestead 
through  progeny' — or,  'through  cattle!'  thus 
whatever  wish  he  entertains  that  wish  is  accom- 
plished unto  him. 

21.  Thereupon,  having  taken  clarified  butter  with 
the  dipping-spoon,  he  pours  it  upon  the  (forked) 
top\  with  'O  Heaven  and  Earth,  be  ye  full  of 
ghee!'  whereby  he  endows  the  heaven  and  the 
earth  with  strength  and  sap,  bestows  strength  and 
sap  on  them  :  upon  them  thus  full  of  sap  and  affording 
subsistence,  these  creatures  subsist. 

22.  He  then  lays  on  a  mat-,  with,  'Thou  art 
Indra's  mat,' — for  the  Sadas  belongs  to  Indra, — '  a 
shelter  to  every  one,'  for  Brahmans  of  all  families 
sit  therein.  He  adds  two  mats,  one  on  each  side 
thereof,  and  three  north  of  them  and  three  further 
(to  the  north)  :  these  make  nine.     For  the  sacrifice 


^  The  post  is  to  be  furcate  at  the  top,  and  between  the  branch- 
stumps  (forming  as  it  were  its  ears)  he  is  to  put  a  piece  of  gold  and 
pour  the  ghee  thereon ;  when  the  ghee  reaches  the  ground,  he  is 
to  pronounce  the  final  '  Svaha ! '  in  accordance  with  the  practice  at 
the  homas;  the  gold  representing,  as  it  were,  the  sacrificial  fire. 
Saya/za  on  Taitt.  S.  I,  3,  i;  Katy.  VIII,  5,  37  seq. 

^  That  is,  after  putting  up  the  posts  of  the  front  and  back  doors, 
and  laying  the  beams  on,  both  longways  and  crossways,  in  the  same 
way  as  was  done  in  erecting  the  Pra/^inava?«ja  and  Havirdhana,  he 
is  to  spread  over  the  beams  the  nine  mats  that  are  to  form  the 
ceiling, — viz.  first  the  middle,  and  then  the  two  others,  of  the 
three  southern  ones,  thereupon  three  alongside  these,  across  the 
central  part  of  the  shed,  and  finally  the  three  across  the  north  side. 
According  to  some  authorities  the  central  mats  are  laid  down  first, 
and  then  those  on  the  south  and  north  sides.  See  Sayawa  on 
Taitt.  S.  I,  3,  I  (p.  450). 

[26]  L 


146  .SATAPATHA-BRAHMAiVA. 

is  threefold  and  nine  also  Is  threefold  :  for  this  reason 
there  are  nine. 

23.  That  Sadas  has  its  tie-beams  running  (from 
south)  to  north,  and  the  cart-shed  (from  west)  to  east. 
For  this,  the  cart-shed,  belongs  exclusively  to  the 
gods  :  hence  neither  food  ncr  drink  is  taken  therein, 
because  it  belongs  exclusively  to  the  gods  ;  and  were 
any  one  either  to  eat  or  to  drink  therein,  his  head 
would  verily  burst   asunder.     But    those    two,   the 

A 

Agnidhra  and  the  Sadas,  are  common  (to  the  gods 
and  men) :  hence  food  and  drink  is  taken  in  these 
two,  because  they  are  common  (to  the  gods  and  men). 
Now  the  north  is  the  quarter  of  men  :  therefore  the 
Sadas  has  its  tie-beams  running  (from  south)  to 
north. 

24.  They  enclose  it\  with  the  text  (Va^.  S.  V,  29  ; 
Rig-veda  I,  10,  12),  'May  thesesongs  encompass 
thee  on  every  side,  O  thou  that  delightest  in 
songs !  May  these  favours  be  favourably 
received  by  thee,  invigorating  the  vigorous  !' 
He  that  delights  in  songs,  forsooth,  is  Indra,  and 
songs  mean  the  people :  he  thus  surrounds  the 
nobility  with  the  people,  and  therefore  the  nobility  is 
here  surrounded  on  both  sides  by  the  people. 

25.  Thereupon  he  sews  (the  hurdles  to  the  posts) 
with  a  needle  and  cord  2,  with  the  text  (Va^^.  S.  V,  30), 
'Thou  art  Indra's  sewer.'  With,  'Thou  art 
I  ndra's  fixed  (point),'  he  then  makes  a  knot, '  lest  it 
should  fall  asunder.'  He  undoes  it  again,  when  the 
work  is  completed  ;  and  thus  disease  befalls  not  either 
the  Adhvaryu  or  the  Sacrificer.     When  completed,  he 

^  Viz.  with  hurdles,  or  upright  grass-mats,  fastened  to  the  door- 
posts by  means  of  cord. 
^  See  III,  5,  3,  25. 


Ill  KANDA,    6  ADHYAYA,    I   BRAHMAiVA,  28.  1 47 

touches  it  (the  Sadas)  with,  'Thou    art    Indra's 
own  ! '  for  the  Sadas  belongs  to  Indra. 

26.  In  the  north — with  regard  to  the  back  part  of 
the  Soma-carts^ — he  then  raises  the  Agnidhra  (shed). 
One  half  of  it  should  be  inside  the  altar,  and  one  half 
outside ;  or  more  than  one  half  may  be  inside  the 
altar  and  less  outside  ;  or  the  whole  of  it  may  be  in- 
side the  altar.  When  completed,  he  touches  it  with, 
'  Thou  art  the  All-gods'  own  ! '  To  the  All-gods 
it  belongs,  because  on  the  day  before  (the  Soma 
feast)  the  All-gods  abide  in  it  by  the  Vasativari  water. 

27.  Now,  once  on  a  time,  the  gods,  while  per- 
forming sacrifice,  were  afraid  of  an  attack  on  the  part 
of  the  Asura-Rakshas.  The  Asura-Rakshas  attacked 
them  from  the  south  and  forced  them  out  of  the 
Sadas,  and  overturned  those  hearths  (dhish;^ya)  of 
theirs  which  are  within  the  Sadas. 

28.  For,  indeed,  all  of  those  (hearths)  at  one  time 
burnt  as  brightly  as  this  Ahavaniya  and  the  Gar- 
hapatya  and  the  Agnidhriya  ;  but  ever  since  that  time 
when  they  (the  Asuras)  overturned  them  they  do  not 
burn.  They  forced  them  (the  gods)  back  to  the 
Agnidhra  (fire)  and  even  won  from  them  one  half  of 
the  Agnidhra.  From  there  the  All-gods  gained 
immortality^, — whence  it  (the  Agnidhra  fire)  is  sacred 
to  the  All-gods. 

^  North  of  the  clog  (apalamba)  of  the  carts,  Kawva  rec. 

^  They  gained  it,  as  would  seem,  by  means  of  the  other  half  of 
the  Agnidhra  fire.  Cf.  Ait.  Br.  II,  36.  Sayawa  interprets  '  tan 
apy  ardham  agnidhrasya  ^igyus '  by,  '  [They  forced  those  (gods) 
back  to  the  Sadas ;]  and  they  (the  gods),  having  reached  the  side 
(ardham  =  samipam)  of  the  Agnidhra  (fire),  conquered  the  Asuras 
and  won  immortality.'  The  Ka«va  rec.  reads  : — '  Te  hapy  agni- 
dhrasyardhawz  ^gyus  te  'rdhan  (1  read  'rdhad)  etad  vi^ve  deva 
amr/tatvam  apa^ayan.' 

L    2 


148  5'ATAPATHA-BRAHMAiVA. 


29.  The  gods  kindled  them  again,  as  one  would 
(light  the  fire  where  he  is  going  to)  stay.  There- 
fore they  are  kindled  at  every  Soma  feast.  Where- 
fore the  duties  of  the  Agnidh  should  be  discharged 
by  one  who  is  accomplished.  Now  he  who  is  known 
and  learned  in  sacred  lore  ^  is  truly  accomplished : 
hence  they  take  to  the  Agnidh  his  Dakshi/za  first  ^ 
since  it  is  from  thence  (from  the  Agnidh's  fire)  that 
the  gods  gained  immortality.  And  if  weakness  were 
to  come  upon  one  of  those  that  are  consecrated,  let 
(the  Adhvaryu)  say,  '  Lead  him  to  the  Agnidhra  ! ' — 
thinking  '  that  is  unscathed,  there  he  will  not  meet 
with  affliction  ^'  And  because  the  All-gods  gained 
immortality  from  there,  therefore  it  is  sacred  to  the 
All-gods. 

Second  BRAHMAiVA.. 
I.  The  Dhish;^ya-hearths^,  forsooth,  are  no  other 

^  Or,  as  Saya«a  takes  it,  '  he  who  is  known  (as  well-conducted) 
and  a  repeater  (reader)  of  the  Veda.' 

2  See  IV,  3,  4,  19  seq. 

^  Or,  '  that  (fire)  will  not  suffer  evil '  {artwi  na  labheta,  Saya«a). 

*  There  are  altogether  eight  dhishwyas,  two  of  which,  viz.  the 
Agnidhra  and  the  Mar^aliya,  are  raised  north  and  south  of  the 
back  part  of  the  cart-shed  (havirdhana)  respectively  ;  while  the  other 
six  are  raised  inside  the  Sadas  along  the  east  side  of  it,  viz.  five  of 
them  north  of  the  '  spine,'  belonging  (from  south  to  north)  to  the 
Hotrz",  Brahma«a/^/^arasi,  Potr/,  Nesh/r/,  and  AX'/^avaka  re- 
spectively ;  and  one  south  of  the  spine,  exactly  south-east  of  the 
Udumbara  post,  for  the  Maitravaruwa  (or  Prajastn)  priest.  These 
six  priests,  together  with  the  Agnidhra,  are  called  the  'seven  Hotm.' 
The  Agnidhra  and  Mar^aliya  have  square  sheds  with  four  posts 
erected  over  them,  open  on  the  east  side  and  on  the  side  facing  the 
cart-shed.  The  Agnidhra  hearth  is  thrown  up  first,  and  the  Mar- 
^aliya  last  of  all ;  and  the  Maitravaru«a's  immediately  after  that  of 
the  Hotrt.  For  the  formulas  by  which  they  are  consecrated,  see 
Va^.  S.  V,  31,  32. 


Ill  KAiVDA,  6  ADHYAYA,    2    BRAHMAiVA,   5.  I49 

than  its  (the  sacrifice's)  congeners  \  They  have  the 
same  marks,  and  those  which  have  the  same  marks 
are  congeners ;  and  these,  then,  are  those  (corres- 
ponding hmbs)  of  its  trunk. 

2.  Now  Soma  was  in  heaven,  and  the  gods  were 
here  on  earth.  The  gods  desired,  '  Would  that 
Soma  might  come  to  us ;  we  might  sacrifice  with 
him,  when  come.'  They  produced  those  two  ilki- 
sions,  Supar/^i  and  Kadru'^;  Supar;n,  forsooth,  was 
Vdik  (speech)'',  and  Kadru  was  this  (earth).  They 
caused  discord  between  them. 

3.  They  then  disputed  and  said,  'Which  of  us 
shall  spy  furthest,  shall  win  the  other^.' — '  So  be  it!' 
Kadru  then  said,  'Espy  thou!' 

4.  Suparm  said,  '  On  yonder  shore  of  this  ocean 
there  stands  a  white  horse  at  a  post,  that  I  see ; 
doest  thou  also  see  it  ?' — '  I  verily  do  !'  Then  said 
Kadru,  '  Its  tail  was  just  now  hanging  down ;  there, 
now  the  wind  tosses  it,  that  I  see.' 

5.  Now  when  Supanzi  said,  '  On  yonder  shore  of 
this  ocean,'  the  ocean,  forsooth,  is  the  altar,  she 
thereby  meant  the  altar  ;  '  there  stands  a  white  horse 
at  a  post,'  the  white  horse,  forsooth,  is  Agni,  and 
the  post  means  the  sacrificial  stake.  And  when 
Kadru  said,  '  Its  tail  was  just  now  hanging  down  ; 


^  That  is,  the  parts  of  the  body  corresponding  to  one  another, 
as  arms,  loins,  &c. 

2  See  III,  2,  4,  I  seq.;  Oldenberg,  Zeitsch.  d.  Deutsch.  Morg. 
Ges.  XXXVII,  p.  67  seq. ;  Weber,  Ind.  Stud.  VIII,  p.  31. 

»  In  Taitt.  S.  VI,  i,  6;  Ka//;.  XXIII,  10,  suparm,  'the  well- 
winged,'  is  identified  with  the  sky. 

*  Lit.  '  she  shall  win  both  of  us,'  i.  e.  each  saying  that  the  other 
would  win  herself. 


1 50  ^ATAPATHA-BRAHMAiVA. 

there,  now  the  wind  tosses   it,  that  I   see;'  this   is 
nothing  else  than  the  rope. 

6.  Supar;2t  then  said,  '  Come,  let  us  now  fly 
thither  to  know  which  of  us  is  the  winner.'  Kadru 
said,  *  Fly  thou  thither ;  thou  wilt  tell  us,  which  of 
us  is  the  winner.' 

7.  Supar;^i  then  flew  thither ;  and  it  was  even 
as  Kadru  had  said.  When  she  had  returned, 
she  (Kadru)  said  to  her,  '  Hast  thou  won,  or  I  ?' 
— 'Thou!'  she  replied.  Such  is  the  story  called 
'  Supar/^i-Kadrava^' 

8.  Then  said  Kadru,  '  Verily  I  have  won  thine 
own  self;  yonder  is  Soma  in  the  heaven:  fetch 
him  hither  for  the  gods,  and  thereby  redeem  thy- 
self from  the  gods^!' — 'So  be  it!'  She  brought 
forth  the  metres ;  and  that  Gayatrt  fetched  Soma 
from  heaven. 

9.  He  was  enclosed  between  two  golden  cups^; 
sharp-edged  they  closed  together  at  every  twinkling 
of  the  eye ;  and  these  two,  forsooth,  were  Consecra- 
tion and  Penance.  Those  Gandharva  Soma-wardens 
watched  over  him ;  they  are  these  hearths,  these 
fire-priests. 

10.  She  tore  off  one  of  the  two  cups,  and  gave  it 
to  the  gods, — this  was  Consecration  :  therewith  the 
gods  consecrated  themselves. 

^  'And  because  these  two  there  disputed,  therefore  the  story 
called  "  Saupar«akadrava  "  is  here  told,'  Ka/wa  text.  It  is  difficult 
to  see  how  this  statement  came  to  be  inserted  here,  unless  it  be  be- 
cause of  a  division  in  the  text, — this  paragraph  being  the  nineteen 
hundreth  in  the  Madhyandina  recension.  This  explanation  would 
not,  however,  apply  to  the  Ka«va  text. 

^  '  Therewith  redeem  thee  from  death,'  Kawva  rec. 

^  Kusi  }=kosi,  '  pod '  (or  case).  Sayawa  explains  it  by  'ayudha' 
(?  weapon,  or  vessel,  sheath). 


Ill  KAiVDA,    6  ADHYAYA,    2  BRAHMAiVA,    I  5.         I5I 


1 1.  She  then  tore  off  the  second  cup,  and  gave  it 
to  the  gods, — this  was  Penance  :  therewith  the  gods 
underwent  penance,  to  wit  the  Upasads,  for  the 
Upasads  are  penance. 

12.  She  took  possession  (a->^akhada)^  of  Soma  by 
means  of  (a  stick  of)  khadira  wood  (Acacia  Catechu), 
whence  (the  name)  Khadira;  and  because  she  thereby 
took  possession  of  him,  therefore  the  sacrificial  stake 
and  the  wooden  sword  (sphya)  are  of  khadira  wood. 
She  then  carried  him  off  while  he  was  under  the 
charge  of  the  A/^/^avaka,  wherefore  this  A/^/^avaka 
priest  was  excluded  (from  drinking  Soma). 

13.  Indra  and  Agni  preserved  himx  for  the  produc- 
tion of  creatures,  whence  the  A/^/^avaka  priest  belongs 
to  Indra  and  Agni. 

14.  Therefore  the  consecrated  keep  charge  of  the 
king  (Soma),  'lest  (the  Gandharvas)  should  carry 
him  off.'  Let  him  therefore  guard  him  diligently, 
for  verily  in  whosesoever  charge  they  carry  him  off, 
he  is  excluded  (from  the  Soma). 

15.  Wherefore  the  students  guard  their  teacher, 
his  house,  and  cattle,  lest  he  should  be  taken  from 
them.  Let  him  therefore  guard  him  (Soma)  dili- 
gently in  that  place,  for  verily  in  whosesoever 
charge  they  carry  him  off,  he  is  excluded  therefrom. 
By  means  of  him  Suparm  redeemed  herself  from  the 
gods;  wherefore  they  say,  'He  who  has  sacrificed 
shares  in  the  world  of  bliss.' 


^  Sayawa  takes  it  in  the  sense  of  '  she  swallowed  (khad),'  but  I 
should  feel  inclined  to  refer  it  to  the  same  verb  'khid'  (?  khad)  as 
'  akhidat '  coming  immediately  after  it.  Could  Pawini's  Sutra  VI,  i, 
52  refer  to  this  passage?  [Kaj.  V.,  Benares  edition  Mhada;  MS. 
Indian  Office  /^akhada.]  The  Ka«va  text  has  the  same  reading: 
a/^akhada-akhidat. 


152  5ATAPATHA-BRAHMAiVA. 

16.  Verily,  even  in  being  born,  man,  by  his  own 
self,  is  born  as  a  debt  (owing)  to  death.  And  in  that 
he  sacrifices,  thereby  he  redeems  himself  from  death, 
even  as  Supan^i  then  redeemed  herself  from  the 
gods. 

1 7.  The  gods  worshipped  with  him.  Those  Gan- 
dharva  Soma-wardens  came  after  him ;  and  having 
come  up  they  said, '  Do  ye  let  us  share  in  the  sacri- 
fice, exclude  us  not  froni  the  sacrifice ;  let  there  be 
for  us  also  a  share  in  the  sacrifice !' 

1 8.  They  said, '  What  will  there  be  for  us,  then  ?' — 
'  Even  as  in  yonder  world  we  have  been  his  keepers, 
so  also  will  we  be  his  keepers  here  on  earth  !' 

19.  The  gods  spake, 'So  be  it!'  By  saying, '  (Here 
are)  your  Soma-wages  .  .  .'  he  assigns  to  them  the 
price  of  the  Soma\  They  then  said  unto  them, 
'  At  the  third  pressing  an  offering  of  ghee  shall  fall 
to  your  share,  but  not  one  of  Soma,  for  the  Soma- 
draught  has  been  taken  from  you,  wherefore  ye  are 
not  worthy  of  a  Soma-offering ! '  And  accordingly, 
when  he  pours  ghee  on  the  hearths  by  means  of 
fagots^,  at  the  evening  libation,  that  same  offering 
of  ghee  falls  to  their  share,  but  not  one  of  Soma. 

20.  *  And  what  they  will  offer  in  the  fire  that 
will  satiate  you  ;'  hence  that  which  they  offer  in 
the  fire  satiates  them,  '  And  when  they  will  move 
about,  holding  the  Soma  over  each^,  that  will 
satiate  you  ; '  hence  when  they  move  about,  holding 
the   Soma  over  each  (hearth),    that    satiates   them. 

'  See  III,  3,  3,  II. 

^  For  these  oblations  poured  upon  burning  bundles  of  chips  and 
grass  held  over  the  several  hearth-fires,  see  IV,  4,  2,  7. 

'  Yad  va  uparyupari  somam  bibhrata//  sa;«>^arishyanti,  Kawva  rec. 
(?  holding  the   Soma  close  above  the  dhishwyas).     This  passage 


Ill  KANDA,    6  ADHYAYA,    2   BRAHMAiVA,   23,        1 53 

Wherefore  let  not  the  Adhvaryu  pass  between^  the 
hearths,  for  the  Adhvaryu  carries  the  Soma,  and 
they  sit  waiting  for  him  (Soma)  with  open  mouths, 
and  he  would  enter  into  their  open  mouths  ;  and 
either  Agni  would  burn  him,  or  else  that  god  who 
rules  over  beasts  (Rudra)  would  seek  after  him  ; 
hence  whenever  the  Adhvaryu  should  have  busi- 
ness in  the  hall,  let  him  pass  north  of  the  Agnidhra 
shed. 

21.  Now  it  is  for  the  protection  of  Soma  that 
those  (hearths)  are  thrown  up,  to  wit  the  Ahava- 
niya  in  front  (on  the  high  altar),  the  Mar^aliya  in  the 
south,  and  the  Agnidhriya  in  the  north  ;  and  those 
that  are  in  the  Sadas  (protect  him)  from  behind. 

22.  They  are  in  part  raised^,  in  part  they  are 
assigned ^  And,  in  truth,  they  themselves  insisted 
thereon,  saying,  '  They  shall  in  part  raise  us,  and 
in  part  they  shall  assign  us ;  thus  we  shall  know 
again  that  heavenly  world  from  which  we  have 
come,  thus  we  shall  not  go  astray.' 

23.  And  whichever  of  them  are  raised  they  are 

apparently  refers  to  the  i^amasa-Adhvaryus  or  cup-bearers,  who  at 
the  time  of  the  Savanas  hold  up  their  cups  filled  with  Soma,  which, 
after  libations  have  been  made  of  it  on  the  fire,  is  drunk  by  the 
priests. 

^  Samaya;  the  Ka«va  text  has  '  pratyah  (in  going  to  the  back)' 
instead. 

^  That  is,  bestrewed  with  gravel. 

^  When  the  dhishwyas  have  been  completed,  the  Adhvaryu, 
standing  east  of  the  front  door  of  the  Sadas,  has  to  point  at  the 
Ahavaniya,  the  Bahishpavamana-place,  the  pit  whence  the  earth  for 
the  hearths  and  high  altar  was  taken,  the  slaughtering  place,  the 
Udumbara  post,  the  Brahman's  seat,  the  (old  Ahavaniya  at  the) 
hall-door,  the  old  Garhapatya,  and  the  Utkara  (heap  of  rubbish) 
one  by  one  with  the  texts,  Va^.  S.  V,  32,  2,  &c.  Katy.  VIII,  6, 
23,  24. 


154  iSATAPATHA-BRAHMAiVA. 

thereby  visibly  in  this  world ;  but  whichever  of 
them  are  assigned  they  are  thereby  visibly  in 
yonder  world. 

24.  They  have  two  names ;  for,  in  truth,  they 
themselves  insisted  thereon,  saying,  '  We  have  not 
prospered  with  these  names,  since  Soma  has  been 
taken  away  from  us ;  well,  then,  let  us  take  each 
a  second  name ! '  They  took  each  a  second  name, 
and  therewith  prospered,  inasmuch  as  they  from 
whom  the  Soma-draught  had  been  taken  had  a 
share  in  the  sacrifice  assigned  to  them  ;  hence  they 
have  two  names.  Wherefore  let  a  Brahman,  if 
he  prosper  not,  take  a  second  name,  for  verily  he 
prospers,  whosoever,  knowing  this,  takes  a  second 
name. 

25.  Now  what  he  offers  in  the  fire,  that  he  offers 
unto  the  gods,  thereby  the  gods  exist ;  and  what 
(Soma)  is  consumed  in  the  Sadas,  that  he  offers 
unto  men,  thereby  men  exist ;  and  in  that  the 
Nara5'a;;/sa^  (cups  of  Soma)  stand  with  the  Soma- 
carts,  thereby  he  offers  unto  the  Fathers,  thereby 
the  Fathers  exist. 

26.  But  those  creatures  which  are  not  admitted 
to  the  sacrifice  are  forlorn  ;  wherefore  he  now  admits 
to  the  sacrifice  those  creatures  here  on  earth  that 
are  not  forlorn  ;  behind^  the  men  are  the  beasts ; 
and  behind  the  gods  are  the  birds,  the  plants,  and 

^  Narajawzsa,  'pertaining  to  Nara^awzsa  (man's  praise,  i.e.  Agni,  or 
Soma,  or  the  Fathers),'  is  the  name  given  to  certain  remains  of 
Soma-Iibations  (or  potations)  sacred  to  the  Fathers,  which,  in  the 
nine  Soma-cups,  are  temporarily  deposited  under  the  axle  of  the 
southern  Soma-cart,  till  they  are  drunk  by  the  priests  at  the  end  of 
the  libation. 

^  Or,  alongside  of,  corresponding  to,  included  in,  them  (anu). 


Til  KAiVDA,    6  ADHYAYA,    3  BRAHMAA'A,  3.  1 55 

the  trees ;  and  thus  whatsoever  exists  here  on  earth 
all  that  is  admitted  to  the  sacrifice.  And  verily 
both  the  gods  and  men,  and  the  Fathers  drink 
together^,  and  this  is  their  symposium ;  of  old  they 
drank  together  visibly,  but  now  they  do  so  unseen. 

THE    VAISARGINA    OFFERINGS    AND    LEADING 
FORWARD  OF   AGNI  AND    SOMA. 

Third  Brahmaa^a. 

1.  Verily  he  who  consecrates  himself,  consecrates 
himself  for  the  sake  of  this  All ;  for  he  consecrates 
himself  for  the  sacrifice,  and  this  All  indeed  results 
from  ^  the  sacrifice ;  having  prepared  the  sacrifice 
for  which  he  consecrates  himself,  he  now  sets 
free  (or  produces)  this  All. 

2.  The  reason  why  he  performs  the  Vaisar^ina 
offerings  is  this.  They  are  called  Vaisar^ina,  because 
he  sets  free  (vi-sar^)  this  All ;  wherefore  let  him 
who  takes  part  in  the  rite^  touch  (the  sacrificer) 
from  behind ;  but  if  he  have  to  go  elsewhere  (on 
business)  he  need  not  heed  this.  When  he  sacri- 
fices, he  sets  free  this  All. 

3.  And  again  why  he  performs  the  Vaisar^ina 
offerings.  Vish;^u,  forsooth,  is  the  sacrifice  ;  by  his 
strides  he  obtained  (vi-kram)  for  the  gods  that  all- 
pervading  power  (vikranti)  which  now  belongs  to 
them  ;  by  his  first  step  he  gained  this  same  (earth) ; 
by  the  second,  the  region  of  air ;   and  by  the  last, 

^  '  Sma'  does  not  seem  here  to  have  its  usual  force,  which  it  has 
in  the  next  sentence,  combined  with  '  pura.' 

^  Or,  corresponds  to  (anu). 

^  That  is,  a  blood-relation  of  the  sacrificer,  dwelling  together 
with  him.     Cf.  also  p.  40,  note  i. 


156  ^-ATAPATHA-BRAHMAA^A. 

the  heaven.  And  that  same  pervading  power 
Vish;2u,  the  sacrifice,  obtains  by  his  strides  for  this 
(sacrificer)  when  he  sacrifices  :  this  is  why  he  per- 
forms the  Vaisar^ina  offerings. 

4.  In  the  afternoon,  having  covered  the  ahar 
(with  sacrificial  grass),  and  handed  (to  the  sacrificer 
and  his  wife)  one  half  of  the  fast-milk,  they  enter 
(the  hall),  put  fire-wood  on\  and  prepare  the  under- 
layer  (of  gravel).  He  (the  Adhvaryu)  puts  the 
butter  on  (the  old  Garhapatya),  and  cleans  the 
spoons.  The  sacrificer  takes  the  king  (Soma)  on 
his  lap.  He  (the  Adhvaryu)  scatters  about  the 
(dust  of  the)  foot-print  of  the  Soma-cow  behind 
the  (new)  Garhapatya  for  the  sake  of  a  firm  stand- 
ing, for  it  is  with  the  foot  that  one  stands  firmly. 

5.  Now  some  divide  it  (the  dust)  into  four 
parts  ^:  one  fourth  part  (they  put)  into  the  under- 
layer  whereon  they  take  up  the  Ahavaniya  (for 
transferring  it  to  the  high  altar) ;  with  one  fourth 
part  they  anoint  the  axle  ;  one  fourth  part  (they 
put)  into  this  underlayer  (for  taking  out  the  Agni- 
dhriya  fire);  and  one  fourth  part  he  scatters  about 
behind  the  Garhapatya. 

6.  But  let  him  not  do  this  ;  let  him  rather  scatter 
it  about  entirely  behind  the  Garhapatya.  Having 
then  purified  the  ghee,  he  takes  thereof  four  ladlings 
(with  the  sruva),  both  in  the  ^uhu  and  in  the  upa- 
bhm ;  and  clotted  ghee^  in  five  ladlings,  with  (Va^. 

^  Viz.  on  the  Ahavaniya  of  the  Vva.km^.va.msa.  (hall)  now  serving 
as  the  Garhapatya,  and  generally  called  jaladvarya,  i.  e.  the  one 
near  the  (front  or  eastern)  hall-door. 

^  See  p.  121,  note  2. 

^  Pnshad-ag-ya  (lit.  mottled  butter)  is  clarified  butter  mixed  with 
sour  milk. 


Ill  KANDA,    6  ADHYAYA,  3  BRAHMAiVA,  9.  I  57 

S-  V,  35),  'Thou  art  a  light  endowed  with  all 
forms,  the  flame  of  the  All-gods;'  for  the 
clotted  ghee  belongs  to  the  All-gods.  When  the 
wood  is  well  kindled,  they  hold  the  spoons  for  him. 

7.  He  then  offers  \  with,  'Thou,  O  Soma,  wilt 
widely  withhold  thy  protection  from  the  life- 
injuring^  hatreds  put  forth  by  others,  Hail!' 
Thereby  he  takes  a  firm  stand  on  this  resting-place, 
the  earth,  and  gains  this  world. 

8.  He  then  offers  the  second  oblation  to  (Soma) 
the  Nimble,  with,  'May  the  Nimble  graciously 
accept  the  butter,  Hail!'  For  he  (Soma)  spake 
upon  that  time, '  Verily  I  am  afraid  of  the  Rakshas  :  do 
ye  make  me  to  be  too  small  for  their  deadly  shaft,  so 
that  the  evil  spirits  (the  Rakshas)  shall  not  injure  me 
on  the  way;  and  take  me  across  in  the  form  of  a 
drop,  for  the  drop  is  nimble.'  And  accordingly, 
having  made  him  too  small  for  the  deadly  shaft, 
they  lead  him  safely  across  in  the  form  of  a  drop, 
from  fear  of  the  Rakshas,  for  the  drop  is  nimble  : 
this  is  why  he  offers  the  second  oblation  to  (Soma) 
the  Nimble. 

9.  They  lift  the  (burning)  fire-wood,  and  place  it 
on    the    support.      He    then    says  (to    the    Hotrz), 

*  Recite  for   Agni,  taken  forward  ! '  or   (say  some), 

*  —  for  Soma,  led  forward.'  But  let  him  say, '  Recite 
for  Agni,  taken  forward  ^ !' 

^  He  offers  some  ghee  from  a  substitute  spoon  (pra>^ara«i),  as 
the  proper  offering-spoons  now  filled  with  ghee  and  clotted  ghee 
have  to  be  carried  with  the  fire  to  the  Agnidhra. 

^  Mahidhara  explains  '  tanukm '  by  '  ta.ntim  krzhtanti  /^indanti.' 
It  ought  rather  to  mean  '  body -making/ — ?  from  the  enemies  that 
assume  (various)  forms.' 

'  The  Kawva  text,  on  the  contrary,  enjoins  that  he  is  to  say, 
'Recite  for  Soma  . .  .!'     In  the  Hotr/'s  ritual  this  is  called  the 


IZS  DATAPATH  A'BR  A  HMAiVA. 


TO.  They  take  the  pressing-stones,  the  Soma- 
trough  (dro;^a-kala5a),  Vayu's  cups  S  the  (twenty 
pieces  of)  fire-wood,  the  enclosing-sticks  of  karsh- 
marya  wood  (GmeHna  Arborea),  one  prastara  of 
a^vavala  grass  ^  and  the  two  Vidhrztis  of  sugar- 
cane ;  that  barhis  (which  was  used  before^)  is  tied 
up  therewith.  Further,  the  two  spits  for  (roasting) 
the  omenta  ^,  the  two  ropes  (for  binding  the  stake 
and  victims),  the  two  churning-sticks  (for  producing 
fire),  the  adhimanthana  chip,  and  the  two  vr^sha/^a^ 
— having  taken  up  all  these  they  go  forward  (to  the 
Agnidhra)  :  thus  the  sacrifice  goes  upwards  <^. 

II.  While  they  proceed  thither,  he  makes  (the 
sacrificer)  say  the  text  (Va^.  S.  V,  36  ;  Rig-veda  I, 
189,  i), 'O  Agni,  lead  us  on  a  good  path  unto 
wealth,  thou,  O  God,  that  knowest  all  works  ! 
keep  thou  from  us  the  sin  that  leadeth  astray, 
and  we  will  offer  unto  thee  most  ample  adora- 
tion!' He  thereby  places  Agni  in  front,  and  Agni 
marches  in  front  repelling  the  evil  spirits ;  and  they 
take  him  thither  on  a  (way)  free  from  danger  and 


Agmshoma-prawayana.  For  the  seventeen  verses  (brought  up  to 
twenty-one  by  repetitions)  of  the  Hotrz",  see  Ait.  Br.  I,  30  (Haug, 
Translation,  p.  68);  A^v.  IV,  10.  The  Soma  is  carried  either 
by  the  Brahman  himself  or  by  the  sacrificer.     Katy.  XI,  i,  13, 14- 

^  The  '  Vayavya '  are  wooden  cups  shaped  like  a  mortar.  It  seems 
here  to  include  all  the  Soma-cups,  see  IV,  1,3,7-10;  Katy .VIII,  7,  5. 

2  See  111,4,1,  17-18. 

'  Viz.  at  the  guest-offering,  see  p.  103,  note  3.  It  was  tied  up 
with  the  three  objects  mentioned  immediately  before. 

*  The  vapajrapawi  are  sticks  of  karshmarya  w^ood. 

^  For  these  objects,  see  p.  90,  note  5. 

®  *  Thus  that  sacrifice  goes  upwards  to  yonder  heavenly  world, 
and,  the  sacrifice  being  the  sacrificer,  the  sacrificer  thus  goes  thither,' 
Ka«va  text.  See  III,  6,  i,  28,  where  the  gods  are  said  to  have 
attained  immortality  from  the  Agnidhriya. 


Ill  KANDA,    6  ADHYAYA,   3  BRAHMAiVA,   I  5.  I  59 

A 

injury.  They  proceed,  and  reach  the  Agnidhra  ; 
and  he  (the  Adhvaryu)  puts  (the  fire)  down  on  the 
Agnidhra  hearth. 

1 2.  Thereon,  when  laid  down,  he  offers  with  the 
text  (Va^.  S.  V,  37), '  May  this  Agni  make  wide 
room  for  us;  may  he  march  in  front  smiting 
the  haters!  May  he  gain  riches  in  the  win- 
ning of  riches  :  may  he,  fiercely  rushing,  con- 
quer the  enemies,  Hail!'  By  means  of  him  (Agni) 
he  thus  takes  a  firm  stand  in  that  resting-place, 
the  aerial  region,  and  gains  that  world. 

13.  In  the  same  place  they  deposit  the  pressing- 
stones,  the  Soma-trough,  and  Vayu's  cups'.  Having 
then  taken  up  the  other  (objects),  they  proceed  and 

A 

deposit  them  north  of  the  Ahavaniya. 

14.  The  Adhvaryu  takes  the  sprinkling-water,  and 
sprinkles  first  the  fire-wood,  and  then  the  altar.  They 
then  hand  to  him  the  altar-grass.  He  puts  it  down 
wnth  the  knot  towards  the  east,  and  sprinkles  it. 
Having  poured  (the  remaining  sprinkling- water) 
upon  (the  root  ends  of  the  altar-grass),  and  untied 
the  knot, — the  Prastara-bunch  of  a^vavala  grass  is 
tied  together  (with  the  altar-grass), — he  takes  that ; 
and  having  taken  the  Prastara,  he  spreads  the  altar- 
grass  in  a  single  layer.  Having  spread  the  altar- 
grass,  he  lays  the  enclosing-sticks  of  karshmarya- 
wood  round  (the  fire).  Having  laid  the  enclosing- 
sticks  around,  he  puts  two  kindling-sticks  (on  the 
fire)  ;  and  having  put  on  the  two  kindling-sticks, 

15.  He  offers  with  the  text  (Va^.  S.V,  38),' Stride 
thou  widely,  O  Vish^^u,  make  wide  room  for 
our  abode  !  drink  the  ghee,  thou  born  of  ghee, 

^  Also  the  two  fringed  filtering-cloths  (dajapavitre),  according  to 
the  Ka;?va  rec. 


l60  5ATAPATHA-BRAHMAJVA. 

and  speed  the  lord  of  the  sacrifice  ever  on- 
wards, Hail!'  Thereby  he  takes  a  firm  stand  in 
that  resting-place,  the  sky :  he  thus  gains  that  world 
by  offering  with  that  (verse). 

1 6.  And  as  to  his  offering  with  a  verse  addressed 
to  Vish;2ii,  it  was  thus  that  they  made  him  (Soma) 
to  be  too  small  for  the  deadly  shaft  and  led  him 
safely  across  in  the  form  of  a  drop,  for  the  drop  is 
nimble.  And  having  attained  to  safety,  he  now 
makes  him  the  one  he  really  is,  namely,  the  sacri- 
fice, for  Vish;^u  is  the  sacrifice  :  therefore  he  offers 
with  a  verse  addressed  to  Vish;zu. 

17.  After  depositing  the  spoons^  and  touching 
water,  he  makes  the  king  (Soma)  enter  (the  Havir- 
dhana  shed).  The  reason  why  he  makes  the  king 
enter,  after  depositing  the  spoons  and  touching 
water,  is  this.  The  ghee  is  the  thunderbolt,  and 
Soma  is  seed  :  hence  it  is  after  depositing  the 
spoons  and  touching  water  that  he  makes  the  king 
enter,  lest  he  should  injure  the  seed  Soma  with 
the  thunderbolt,  the  ghee. 

18.  He  spreads  the  black  deer-skin  on  the  en- 
closed part  of  the  southern  Soma-cart,  and  sets  him 
down  thereon  with  (Va^.  S.  V,  39),'  O  divine  Savi- 
trz,  this  is  thy  Soma:  shield  him;  may  they 
not  injure  thee!'  whereby  he  makes  him  over  to 
the  God  Savitrz*  for  protection. 

19.  Having  quitted  his  hold  of  him,  he  (the  sacri- 
ficer)  renders  homage  to  him  with,  '  Now,  O  divine 
Soma,  hast  thou,  a  god,  joined  the  gods,  and 

^  *He  then  deposits  the  Prastara  on  the  mound  (p.  140,  note  2), 
deposits  there  the  ^uhu  and  the  upabhr?'t  and  the  pr/shada^ya ;  and 
having  touched  the  sacrificial  materials  and  touched  water,  he  takes 
the  king  and  enters  (the  cart-shed),'  &c.  Ka«va  rec. 


Ill  KAiVDA,  6  ADHYAYA,    3  BRAHMAiVA,  2  1.  1 6 1 

here  I  the  men  with  increase  of  wealth.'  Now 
Agni  and  Soma  have  seized  him  who  consecrates 
himself  between  their  jaws^  for  that  consecration- 
offering  belongs  to  Agni  and  Vish;2u,  and  Vish;2u 
forsooth  is  no  other  than  Soma ;  and  he  himself  that 
consecrates  himself  is  the  food  of  the  gods  :  thus 
they  have  seized  him  between  their  jaws,  and  he 
now  expressly  redeems  himself  from  Soma,  when  he 
says,  *  Now,  O  divine  Soma,  hast  thou,  a  god,  joined 
the  gods,  and  here  (have  I  joined)  the  men  with 
increase  of  wealth;' — increase  of  wealth  means 
abundance  :  '  with  abundance '  he  thereby  means 
to  say. 

20.  He  then  walks  out  (of  the  cart-shed),  with, 
*Hail!  I  am  freed  from  Varu;2a's  noose!'  For 
he,  truly,  is  in  Varuwa's  noose  who  is  in  another's 
mouth  :  he  now  frees  himself  from  Varu;^a's  noose, 
when  he  says,  '  Hail !  I  am  freed  from  Varu^a's 
noose.' 

21.  He  then  puts  a  kindling-stick  on  the  Aha- 
vaniya  in  this  way^,  'O  Agni,  protector  of  vows, 
on  thee,  O  protector  of  vows — ■'  for  Agni  is  lord 
of  vows  to  the  gods,  wherefore  he  says,  '  O  Agni, 
protector  of  vows,  on  thee,  O  protector  of  vows ' — 
'what  bodily  form  of  thine  hath  been  on  me, 
(may)  that  (be)  on  thee;  what  bodily  form  of 
mine  has  been  on  thee,  (may)  that  (be)  here  on 
me!  Our  vows,  O  lord  of  vows,  (have  been  per- 
formed) rightly  :  the  lord  of  consecration  hath 

^  See  III,  3,  4,  21. 

^  Thus  (iti),  viz.  with  the  following  modifications  of  the  corres- 
ponding formula,  used  at  the  'intermediary  consecration,'  III,  4,  3,  9. 
Perhaps  'iti'  may  mean  '  thus,'  i.e.  while  still  keeping  his  fingers 
turned  in  ;  or,  it  may  mean  '  as  such '  (as  a  free  man). 

[26]  M 


I  6  2  ^-ATAPATHA-BRAHMAA^A. 


approved  my  consecration;  the  lord  of  pen- 
ance hath  approved  my  penance.'  Thereby  he 
frees  himself  visibly  from  Agni,  and  sacrifices  with 
a  self  (body)  now  his  own  :  hence  they  now  partake 
of  his  food,  for  he  is  a  man  (again) ;  hence  they  now 
use  his  (real)  name,  for  he  is  a  man.  And  as  to  their 
not  eating  (of  his  food)  heretofore,  it  is  as  one  would 
not  eat  of  sacrificial  food,  before  offering  has  been 
made  thereof:  therefore  let  no  one  partake  of 
the  food  of  one  consecrated.  He  now  loosens  his 
fingers. 

THE  ANIMAL    SACRIFICE^   TO   AGNI  AND  SOMA. 

Fourth  BRAHMAiVA. 

A.  The  Setting  Up  of  the  Sacrificial  Stake. 

1.  Being  about  to  cut  the  sacrificial  stake,  he 
offers  2  with  a  verse  addressed  to  Vish?m.  For  the 
stake  belongs  to  Vish;2u ;  therefore  he  offers  with 
a  verse  addressed  to  Vish^zu. 

2.  And  again,  why  he  offers  with  a  verse  ad- 
dressed to  Vish^m — Vish;2u  being  the  sacrifice,  he 
thus  approaches  the  stake  by  means  of  the  sacri- 
fice :  therefore  he  offers  with  a  verse  addressed  to 
Vish;^u. 

3.  If  he  offers  with  the  offering-spoon,  he  offers 
after  taking  ghee  by  four  ladlings ;  and  if  he  offers 
with  the  dipping-spoon,  he  offers  after  '  cutting  out ' 
(some  ghee  from  the  pot)  with  the  dipping-spoon  ; — 
with  the  text  (Vi^.  S.  V,  41), '  Stride  thou  widely, 


^  On  the  Animal  Sacrifice,  cp.  Dr.  J.  Schwab's  dissertation, '  Das 
altindische  Thieropfe  ,'  1882. 

^  This  oblation  is  called  yiapahuti,  or  'stake-offering.' 


Ill  KAiVDA,    6  ADHYAYA,    4  BRAHMAiVA,   7.  1 63 

O  Vish^^u,  make  wide  room  for  our  abode! 
drink  the  ghee,  thou  born  of  ghee,  and  speed 
the  lord  "of  the  sacrifice  ever  onwards! 
Hail!' 

4.  He  takes  the  ghee  which  is  left  (in  the  melting- 
pot).  Whatever  chopping-knife  the  carpenter  uses, 
that  the  carpenter  now  takes.  They  then  proceed  (to 
the  wood).  Whatever  (tree)  they  select  for  the  stake, 

5.  That  he  touches  while  muttering  (Va^.  S.  V, 
42), — or  he  salutes  it  while  standing  behind  it  with 
his  face  towards  the  east, — 'I  have  passed  over 
the  others,  I  have  not  gone  nigh  the  others — ' 
he  does  indeed  pass  over  others  and  does  not  go 
near  to  others  :  wherefore  he  says,  '  I  have  passed 
over  the  others,  I  have  not  gone  nigh  the  others.' 

6.  'Thee  have  I  found  on  the  nearer  side 
of  the  farther,  and  on  the  farther  side  of  the 
nearer;'  he  does  indeed  fell  it  on  the  nearer  side 
of  the  farther,  of  those  that  are  farther  away  from 
it ;  and  '  on  the  farther  side  of  the  nearer,'  he  says, 
because  he  does  fell  it  on  the  farther  side  of  the 
nearer,  of  those  that  are  on  this  side  of  it.  This 
is  why  he  says, '  Thee  have  I  found  on  the  nearer 
side  of  the  farther,  and  on  the  farther  side  of  the 
nearer.' 

7.  '  Thee  do  we  favour,  O  divine  lord  of  the 
forest^,  for  the  worship  of  the  gods.'  As 
for  the  good  work,  he  would  favour  (select)  one  from 
amidst  many  (men)  and  he  (the  chosen)  would  be 
well-disposed  to  that  work,  even  so  does  he  now, 
for  the  good  work,  favour  that  (tree)  from  amidst 
many,  and  it  becomes  well-disposed  to  the  felling. 

^  '  Vanaspati '  is  a  common  synonym  of  vr/Tcsha,  tree. 

M  2 


1 64  5'ATAPATHA-BRAHMAiVA. 

8.  '  Thee  may  the  gods  favour  for  the  wor- 
ship of  the  gods!'  for  that  is  truly  successful 
which  the  gods  favour  for  the  good  work  :  therefore 
he  says,  '  Thee  may  the  gods  favour  for  the  worship 
of  the  gods  ! ' 

9.  He  then  touches  it  with  the  dipping-spoon, 
with,  '  For  Vish;2u,  thee!'  for  the  stake  belongs 
to  Vish?m,  since  Vish;«u  is  the  sacrifice,  and  he  fells 
this  (tree)  for  the  sacrifice :  therefore  he  says,  *  For 
Vish/^u,  thee ! ' 

10.  He  then  places  a  blade  of  darbha-grass  be- 
tween^  with,  'O  plant,  shield  it!'  for  the  axe  is 
a  thunderbolt ;  but  thus  that  thunderbolt,  the  axe, 
does  not  hurt  it  (the  tree).  He  then  strikes  with 
the  axe,  with,  'O  axe,  hurt  it  not!'  for  the  axe  is 
a  thunderbolt,  but  thus  that  thunderbolt,  the  axe, 
does  not  hurt  it. 

11.  The  first  chip^  which  he  cuts  off,  he  takes 
(and  lays  aside).  Let  him  cut  (the  tree)  so  as  to 
cause  no  obstruction  to  the  axle  ^  For,  indeed,  it  is 
on  a  cart  that  they  convey  it,  and  in  this  way  he  does 
not  obstruct  the  cart. 

^  Viz.  he  places  or  holds  it  against  where  he  is  about  to  strike 
the  tree,  so  as  first  to  cut  the  grass. 

^  For  the  destination  of  this  chip  of  the  bark,  see  III,  7,  i,  8. 

^  That  is  to  say,  he  is  not  to  cut  the  tree  too  high  from  the 
ground,  so  that  the  axle  of  the  cart  might  readily  pass  over  the 
remaining  stump  without  touching  it.  The  Ka/zva  text  reads, '  tam 
anakshastambhe  vn'sked  uta  hy  enam  anasa  vakshyanto  bhavanty 
uto  svarga?«  hasya  lokaw?  yate  (sic)  'kshastambha/z  syat  tasmad 
anakshastambhe  vn'skeU'  Nothing  is  said  anywhere  about  the  yupa 
being  conveyed  on  a  cart  to  the  sacrificial  ground,  if,  indeed,  that 
statement  refer  to  the  yupa  at  all.  Sayawa's  comment  is  very  corrupt 
here,  but  he  seems  to  interpret  the  passage  to  the  effect  that  some 
people  might  convey  the  stake  on  the  cart  (pakshe  anasS  yupaw 
nayeyu,^)  and  that  in  that  case  the  cart  would  be  obstructed. 


Ill  KANDA,    6  ADHYAYA,    4  BRAHMAiVA,   1 6.  1 65 

12.  Let  him  cut  it  so  as  to  fall  towards  the  east, 
for  the  east  is  the  quarter  of  the  gods ;  or  towards 
the  north,  for  the  north  is  the  quarter  of  men ;  or 
towards  the  west.  But  let  him  take  care  to  keep  it 
from  (falling  towards)  the  southern  quarter,  for  that 
is  the  quarter  of  the  Fathers  :  therefore  he  must  take 
care  to  keep  it  from  the  southern  quarter. 

13.  The  falling  (tree)  he  addresses  with  the  text 
(Va^.  S.  V,  43),  'Graze  not  the  sky!  hurt  not 
the  air!  unite  with  the  earth!'  for  verily  that 
(tree)  which  they  cut  for  the  stake  is  a  thunderbolt, 
and  these  worlds  tremble  for  fear  of  that  falling 
thunderbolt ;  but  he  thereby  propitiates  it  for  these 
worlds,  and  thus  propitiated  it  injures  not  these 
worlds. 

14.  Now  when  he  says,  '  Graze  not  the  sky,'  he 
means  to  say,  'Injure  not  the  sky!'  In  the  words 
'  hurt  not  the  air '  there  is  nothing  obscure.  By 
*  Unite  with  the  earth,'  he  means  to  say,  '  Be  thou  in 
harmony  with  the  earth  !'  '  For  this  sharp-edged 
axe  hath  led  thee  forward  unto  great  bliss,'  for 
this  sharp  axe  indeed  leads  it  forward. 

15.  Upon  the  stump  he  then  offers  ghee,  *  lest  the 
evil  spirits  should  rise  therefrom  after  (the  tree):' 
ghee  being  a  thunderbolt,  he  thus  repels  the  evil 
spirits  by  means  of  the  thunderbolt,  and  thus  the 
evil  spirits  do  not  rise  therefrom  after  it.  And 
ghee  being  seed,  he  thus  endows  the  trees  with  that 
seed ;  and  from  that  seed  (in)  the  stump  trees  are 
afterwards  produced  ^. 

16.  He  sacrifices  with,  '  Grow  thou  out  of  this, 
O  lord  of  the  forest,  with  a  hundred  shoots! 


^  Or, '  hence  trees  grow  up  again  from  the  stump  (?  after  felling, 
"  a  vra^/^anat ")  out  of  seed.' 


1 66  5'ATAPATHA-BRAHMAiV^A. 

May  we   grow  out  with  a  thousand   shoots!' 
There  is  nothing  obscure  in  this. 

1 7.  Thereupon  he  cuts  it  (the  stake  of  the  proper 
length) :  of  whatever  length  he  cuts  it  the  first  time, 
so  long  let  it  remain. 

18.  He  may  cut  it  five  cubits  long;  for  fivefold  is 
the  sacrifice  and  fivefold  is  the  animal  (victim),  and 
five  seasons  there  are  in  the  year :  therefore  he  may 
cut  it  five  cubits  long. 

19.  He  may  cut  it  six  cubits  long ;  for  six  seasons 
there  are  in  the  year ;  and  the  year  is  a  thunderbolt, 
as  the  sacrificial  stake  is  a  thunderbolt :  therefore  he 
may  cut  it  six  cubits  long. 

20.  He  may  cut  it  eight  cubits  long,  for  eight 
syllables  has  the  Gayatri,  and  the  Gayatri  is  the 
fore-part  of  the  sacrifice,  as  the  sacrificial  stake  is 
the  fore-part  of  the  sacrifice :  therefore  he  may  cut 
it  eight  cubits  long. 

21.  He  may  cut  it  nine  cubits  long,  for  threefold 
is  the  sacrifice,  and  '  nine'  is  threefold  :  therefore  he 
may  cut  it  nine  cubits  long. 

22.  He  may  cut  it  eleven  cubits  long,  for  eleven 
syllables  has  the  Trish/'ubh,  and  the  Trish/ubh  is 
a  thunderbolt,  as  the  sacrificial  stake  is  a  thunder- 
bolt :  therefore  he  may  cut  it  eleven  cubits  long. 

23.  He  may  cut  it  twelve  cubits  long,  for  twelve 
months  there  are  in  the  year,  and  the  year  is  a 
thunderbolt,  as  the  sacrificial  stake  is  a  thunderbolt : 
therefore  he  may  cut  it  twelve  cubits  long. 

24.  He  may  cut  it  thirteen  cubits  long,  for  thirteen 
months  there  are  in  a  year,  and  the  year  is  a  thun- 
derbolt, as  the  sacrificial  stake  is  a  thunderbolt : 
therefore  he  may  cut  it  thirteen  cubits  long. 

25.  He    may    cut    it  fifteen  cubits  long,  for  the 


Ill  KANDA,    7  ADHYAYA,    I   BRAHMAA^A,   2,  167 

fifteen- versed  chant  is  a  thunderbolt  ^  as  the  sacri- 
ficial stake  is  a  thunderbolt :  therefore  he  may  cut 
it  fifteen  cubits  long. 

26.  The  sacrificial  stake  of  the  Va^apeya  sacrifice 
is  seventeen  cubits  long.  Indeed,  it  may  be  un- 
measured^, for  with  that  same  unmeasured  thunder- 
bolt did  the  gods  conquer  the  unmeasured ;  and  in 
like  manner  does  he  now  conquer  the  unmeasured 
with  that  unmeasured  thunderbolt :  therefore  it  may 
even  be  unmeasured. 

27.  It  is  (made  to  be)  eight-cornered,  for  eight 
syllables  has  the  Gayatri,  and  the  Gayatri  is  the 
fore-part  of  the  sacrifice,  as  this  (stake)  is  the  fore- 
part of  the  sacrifice  :  therefore  it  is  eight-cornered. 

Seventh  Adhyaya.     First  Brahmajva. 

1.  He  takes  the  spade,  with  (Va^.  S.  VI,  i),  *  I  take 
thee,  at  the  impulse  of  the  divine  Savitri, 
with  the  arms  of  the  Ai'vins,  with  the  hands 
ofPushan:  thou  art  a  woman.'  The  significance 
of  that  formula  is  the  same  (as  before) ;  and  that 
spade  (abhri,  fem.)  is  indeed  female :  therefore  he 
says  '  thou  art  a  woman.' 

2.  He  thus  draws  the  outline  of  the  hole  (for  the 
stake ^),  with,  'Herewith   I   cut  off  the  necks  of 

^  On  the  connection  of  the  Pa/l/^ada^a-stoma  with  Indra,  the 
wielder  of  the  thunderbolt,  see  part  i,  introduction,  p.  xviii. 

^  The  Ka«va  text  leaves  an  option  first  between  stakes  six,  eight, 
eleven,  fifteen  (and  for  the  Va^apeya  seventeen)  cubits  long;  and 
finally  lays  down  the  rule  that  no  regard  is  to  be  had  to  any  fixed 
measure. 

^  According  to  the  Kawva  text,  one  half  of  it  is  to  be  within,  and 
one  half  outside  of  the  altar.     See  Katy.  VI,  2, 8. 


1 68  S-ATAPATHA-BRAHMAiVA. 

the  Rakshas!'  The  spade  is  the  thunderbolt :  with 
the  thunderbolt  he  thus  cuts  off  the  necks  of  the 
Rakshas. 

3.  He  then  digs,  and  throws  up  a  heap  of  earth 
towards  the  east.  He  digs  the  hole,  making  it  equal 
(in  depth)  with  the  (unhewn)  bottom  part  (of  the 
stake).  In  front  of  it  he  lays  down  the  stake 
with  the  top  towards  the  east.  Thereon  he  puts 
sacrificial  grass  of  the  same  size,  and  thereupon  he 
puts  the  chip  of  the  stake.  In  front  on  the  (north) 
side  (of  the  stake)  he  puts  down  the  head-pieced 
The  sprinkling-water  has  barley-corns  mixed  with 
it :  the  significance  of  this  is  the  same  (as  before^). 

4.  He  throws  the  barley-corns  in  with,  'Thou 
art  barley  (yava),  keep  thou  (yavaya)  from  us 
the  haters,  keep  from  us  the  enemies!'  There 
is  nothing  obscure  in  this.  He  then  sprinkles  :  the 
significance  of  the  sprinkling  is  one  and  the  same : 
he  thereby  renders  it  sacrificially  pure. 

5.  He  sprinkles  (the  top,  middle,  and  bottom  parts) 
with,  *  For  the  sky — thee!  for  the  air — thee! 
for  the  earth — thee!'  the  stake  being  a  thunder- 
bolt (he  does  so)  for  the  protection  of  these  worlds^ : 
'  I  sprinkle  thee  for  the  protection  of  these  worlds,' 
is  what  he  thereby  means  to  say. 

6.  The  sprinkling -water  that  remains  he  then 
pours   into  the   hole  with,  *  Be  the  worlds   pure 

^  Of  the  part  of  the  tree  cut  off  from  the  sacrificial  stake,  a  top- 
piece  or  head-ring  (>^ashala)  is  made  some  eight  or  nine  inches 
high,  eight-cornered  (like  the  sacrificial  stake);  narrower  in  the 
middle  like  a  mortar,  and  hollowed  out  so  as  to  allow  its  being 
fixed  on  the  stake. 

"^  See  III,  6,  I,  7  seq. 

^  For  the  construction,  see  p.  15,  note  3. 


Ill  KANDA,    7  ADHYAYA,    I   BRAHMAiVA,   lO.         1 69 

wherein  the  Fathers  reside!'  for  a  pit  that  is 
dug  is  sacred  to  the  Fathers  :  this  he  thereby  renders 
sacrificially  pure. 

7.  Thereupon  he  strews  barhis-grass  therein,  both 
eastward-pointed  and  northward-pointed,  with,  'Thou 
art  the  seat  of  the  Fathers!'  for  that  part  of  it 
(the  stake)  which  is  dug  into  the  ground  is  sacred  to 
the  Fathers  :  as  though  it  were  (naturally)  established 
among  plants,  and  not  dug  in,  so  does  it  become 
established  among  those  plants. 

8.  He  then  throws  in  the  (first)  chip^  of  the  stake. 
Now  that  chip  of  the  outer  (bark)  doubtless  is  the 
vigour  of  trees ;  hence,  when  a  chip  of  their  outer 
(bark)  is  cut  off  they  dry  up,  for  it  is  their  vigour. 
Hence,  when  he  throws  in  the  chip  of  the  stake, 
he  does  so  thinking,  '  I  will  plant  it  (the  stake)  full 
of  vigour.'  The  reason  why  it  is  this  (chip)  and  no 
other,  is  that  this  one  has  been  produced  with  a  for- 
mula, is  sacrificially  pure  :  therefore  he  throws  in  the 
chip  of  the  stake. 

9.  He  throws  it  in  with  (Va^.  S.  VI,  2),  'Thou 
art  a  leader,  easy  of  access  to  the  Unnetr/s^;' 
for  that  (chip)  is  cut  from  it  in  front,  wherefore  he 
says,  '  Thou  art  a  leader,  easy  of  access  to  the  Un- 
netrzs.'  'Be  thou  mindful  of  this  :  it  will  stand 
upon  thee!'  for  it  (the  stake)  will  indeed  stand  on 
it,  wherefore  he  says,  '  Be  thou  mindful  of  this  :  it 
will  stand  upon  thee.' 

10.  Having  then  taken  out  ghee  with  the  dipping- 
spoon,  he  offers  it  into  the  hole,  '  lest  the  evil  spirits 
should  rise  from  below  : '  ghee  is  a  thunderbolt,  he 


^  See  III,  6,  4,  II. 

^  The  Unnetrzs  are  the  priests  that  have  to  draw  the  Soma. 


I  70  S-ATAPATHA-BRAHMAiVrA. 


thus  repels  the  evil  spirits  by  means  of  the  thunder- 
bolt, and  thus  the  evil  spirits  do  not  rise  from  below. 
Having  then  gone  round  to  the  front,  he  sits  down 
facing  the  north  and  anoints  the  stake.  He  says  (to 
the  Hotrz),  '  Recite  to  the  stake  as  it  is  anointed ^ !' 

11.  He  anoints  it  with,  'The  divine  Savitre 
anoint  thee  with  sweet  drink  (milk) !'  for  Savitr/ 
is  the  impeller  (prasavitr?)  of  the  gods,  and  that  stake 
is  in  reality  the  sacrificer  himself;  and  sweet  drink 
is  everything  here ;  he  thus  puts  it  in  connection 
with  all  that,  and  Ssivitrz,  the  impeller,  impels  it  for 
him :  therefore  he  says,  '  The  divine  Savitr/  anoint 
thee  with  sweet  drink  !' 

12.  Having  then  anointed  the  top-ring  on  both 
sides,  he  puts  it  on  (the  stake)  with,  'To  the  full- 
berried  plants  —  thee  !'  for  that  (top-ring)  is  as  its 
berry.  And  as  to  its  being,  as  it  were,  contracted  in 
the  middle,  the  berry  ^  here  on  trees  is  fastened  (to 
the  stalk)  sideways;  what  connecting  part  there  is 
between  (the  fruit  and  stalk)  pressed  in,  as  it  were, 
that  he  thereby  makes  it.  This  is  why  it  is,  as  it 
were,  contracted  in  the  middle. 

13.  He  anoints  from  top  to  bottom  the  (corner) 
facing  the  fire  ;  for  the  (corner)  facing  the  fire  is  the 
sacrificer,  and  the  ghee  is  sap  :  with  sap  he  thus 
anoints  the  sacrificer ;  therefore  he  anoints  from  top 
to   bottom  the  (corner)  facing   the    fire.      He  then 


^  'Recite  to  the  stake  being  anointed!'  or,  Sve  anoint  the  stake  : 
Recite  !'  Ka«va  rec.  The  latter  is  the  formula  mentioned  Ait.  Br. 
II,  2  (but  'angmo  yupam,'  for  Ka«va  'yiipam  angmo');  where 
the  seven  verses  recited  by  the  Hotn  (brought  up  to  eleven  as 
usual)  are  given.     See  also  A.yv.  Ill,  i,  8. 

2  Pippala  refers  especially  to  the  berry  or  fruit  of  the  Ficus 


Religiosa. 


Ill  KANDA,    7  ADHYAYA,  I  BRAHMAA^A,  1 7.    I7I 

grasps  the  girding-part  all  round,  and  says  (to  the 
Hotr^*),  '  Recite  to  the  (stake)  being  set  up !' 

14.  He  raises  it  with,  'With  thy  crest  thou 
hast  touched  the  sky;  with  thy  middle  thou 
hast  filled  the  air;  with  thy  foot  thou  hast 
steadied  the  earth;' — the  sacrificial  stake  being 
a  thunderbolt,  (he  raises  it)  for  the  conquering  of 
these  worlds ;  with  that  thunderbolt  he  gains  these 
worlds,  and  deprives  his  enemies  of  their  share  in 
these  worlds. 

15.  He  then  plants  it  (in  the  hole)  with  (Vaf.  S. 
VI,  3),  'To  what  resorts  of  thine  we  long  to 
go  where  are  the  swift-footed,  many-horned 
kine;  there,  forsooth,  was  imprinted  wide- 
striding  Vish;^u's  highest  mighty  foot-step.' 
With  this  trish^'ubh  verse  he  plants  it ;  the  trish/ubh 
is  a  thunderbolt,  as  the  sacrificial  stake  is  a  thunder- 
bolt ;  therefore  he  plants  it  with  a  trish/ubh  verse. 

16.  That  (corner  which  was)  facing  the  fire  he 
places  opposite  the  fire ;  for  the  (corner)  facing  the 
fire  is  the  sacrificer,  and  the  sacrifice  is  fire.  Hence 
were  he  to  turn  the  fire-corner  aside  from  the 
fire,  the  sacrificer  would  assuredly  turn  aside  from 
the  sacrifice  ;  therefore  he  places  the  (corner  which 
was)  facing  the  fire  opposite  the  fire.  He  then 
heaps  up  (earth)  round  it  and  presses  it  firmly  all 
round,  and  pours  water  thereon  ^ 

17.  Thereupon  he  makes  (the  sacrificer)  say 
while  touching  it  (Va^.  S.  VI,  4;  Rig-veda  I,  22, 
19), 'See  ye  the  deeds  ofVish^^u,  whereby  he 
beheld  the  sacred  ordinances,  Indra's  allied 

^  The  same  formulas  are  used  on  this  occasion  as  at  III,  6,  i, 
17-18. 


172  5'ATAPATHA-BRAHMAiVA. 

friend!'  For  he  who  has  set  up  the  sacrificial 
stake  has  hurled  the  thunderbolt :  '  See  ye  Vish/m's 
conquest!'  he  means  to  say  when  he  says,  'See  ye 
the  deeds  of  Vish;m,  whereby  he  beheld  the  sacred 
ordinances,  Indra's  allied  friend.'  Indra,  forsooth, 
is  the  deity  of  the  sacrifice,  and  the  sacrificial  stake 
belongs  to  Vish;m ;  he  thereby  connects  it  with 
Indra  ;  therefore  he  says, '  Indra's  allied  friend.' 

18.  He  then  looks  up  at  the  top-ring  with  (Va^. 
S.  VI,  5;  Rig-veda  I,  22,  20),  'The  wise  ever 
behold  that  highest  step  of  Vish/^u,  fixed  like 
an  eye  in  the  heaven.'  For  he  who  has  set  up 
the  sacrificial  stake  has  hurled  the  thunderbolt :  '  See 
ye  that  conquest  of  Vish?m!'  he  means  to  say  when 
he  says, '  The  wise  ever  behold  that  highest  step  of 
Vish;m,  fixed  like  an  eye  in  the  heaven.' 

19.  He  then  girds  (the  stake  with  a  rope  of  ku^a- 
grass).  Now  it  is  to  cover  its  nakedness  that  he 
girds  it ;  wherefore  he  girds  it  in  this  place  (viz.  on 
a  level  with  the  sacrificer's  navel),  for  it  is  thus 
that  this  (nether)  garment  is  (slung  round)  \  He 
thereby  puts  food  into  him,  for  it  is  there  that  the 
food  settles  ;  therefore  he  girds  it  at  that  place. 

20.  He  girds  it  with  a  triple  (rope),  for  threefold 
is  food,  and  food  means  cattle;  and  (there  is)  the 
father  and  the  mother,  and  what  is  born  is  the 
third ;  therefore  he  girds  it  with  a  triple  (rope). 

21.  He  girds  it  with  (Va^.  S.  VI,  6), 'Thou  art 
enfolded;    may    the    heavenly    hosts    enfold 

^  According  to  the  Kawva  text  it  is  to  be  slung  round  nivi- 
daghne,  'on  a  level  with  the  nether  garment'  (nabhidaghne,  Taitt. 
S.  VI,  3,  4,  5).  According  to  Katy.  VI,  3,  i,  the  girding  is  pre- 
ceded by  a  call  on  the  Hotr?'  to  recite  to  the  post  being  anointed ; 
but  neither  recension  mentions  this. 


Ill  KANDA,    7  ADHYAYA,    I   BRAHMAiVA,   25.         1 73 

thee  !  may  riches  enfold  this  sacrificer  among 
men!'  He  invokes  a  blessing  on  the  sacrificer, 
when  he  says,  '  May  riches  enfold  this  sacrificer 
among  men.' 

22.  Thereupon  he  inserts  a  chip  of  the  stake 
(under  the  rope)  with,  'Thou  art  the  son  of  the 
sky.'  For  it  is  doubtless  the  offspring  of  that  (sacri- 
ficial stake) ;  hence  if  there  be  the  full  number  of 
eleven  stakes  \  let  him  insert  in  each  its  own  (chip) 
without  confounding  them ;  and  his  offspring  is 
born  orderly  and  not  foolish.  But  whosoever  inserts 
them  in  confusion,  not  its  own  in  each,  verily  his 
offspring  is  born  disorderly  and  foolish  ;  therefore  let 
him  insert  its  own  in  each  without  confoundinor  them. 

23.  Moreover,  that  chip  of  the  stake  is  made  an 
ascent  to  the  heavenly  world ;  there  is  this  girdle- 
rope  ;  after  the  rope  the  chip  of  the  stake ;  after 
the  chip  of  the  stake  the  top-ring;  and  from  the 
top-ring  one  reaches  the  heavenly  world, 

24.  And  as  to  why  it  is  called  svaru  ('very 
sore'), — that  (chip)  is  cut  oif  from  that  (stake),  and 
thus  is  its  own  (sva)  sore  (arus) ;  therefore  it  is 
called  '  svaru.' 

25.  With  that  part  of  it  which  is  dug  in,  he  gains 
the  world  of  the  Fathers ;  and  with  what  is  above 
the  dug-in  part,  up  to  the  girdle-rope,  he  gains  the 
world  of  men ;  and  with  what  is  above  the  rope, 
up  to  the  top-ring,  he  gains  the  world  of  the  gods ; 
and  what  (space  of)  two  or  three  fingers'  breadths 

^  When,  instead  of  a  single  he-goat  to  Agni,  eleven  victims  are 
slaughtered,  they  are  either  bound  to  one  stake  each,  or  all  to  one 
and  the  same.  See  III,  9,  i,  4  seq.  The  chip  alluded  to  is  one  of 
those  obtained  in  rough-hewing  the  stake  and  making  it  eight- 
cornered. 


1 74  5'ATAPATHA-BRAHMAA'A. 


there  is  above  the  top-ring, — the  gods  called  the 
'  Blessed  \' — their  world  he  therewith  gains  ;  verily, 
whosoever  thus  knows  this,  he  becomes  one  of  the 
same  world  with  the  blessed  gods. 

26.  That  (sacrificial  stake)  he  sets  up  on  the 
fore-part  (of  the  altar) ;  for  the  stake  is  a  thunder- 
bolt, as  the  club  is  a  thunderbolt.  But  in  hurling 
the  club  one  takes  hold  of  its  fore-part;  and  that 
(stake)  is  the  fore-part  of  the  sacrifice  ;  therefore  he 
sets  it  up  on  the  fore-part  (of  the  altar). 

27.  Verily,  by  means  of  the  sacrifice  the  gods 
gained  that  supreme  authority  which  they  now  wield. 
They  spake,  *  How  may  this  (world)  of  ours  be  made 
unattainable  to  men  ?'  They  sipped  the  sap  of  the 
sacrifice,  as  bees  would  suck  out  honey,  and  having 
drained  the  sacrifice  and  scattered  it  by  means 
of  the  sacrificial  stake,  they  disappeared.  And 
because  they  scattered  (yopaya)  therewith,  there- 
fore it  is  called  yupa  (sacrificial  stake).  At  the 
head  stands  intelligence,  at  the  head  swiftness  of 
thought;  therefore  he  sets  it  up  on  the  fore-part 
(of  the  altar). 

28.  It  is  eight-cornered ;  for  the  giyatri  metre 
consists  of  eight  syllables,  and  the  gayatri  is  the 
fore-part  of  the  sacrifice,  as  this  (stake)  is  the  fore- 
part of  the  sacrifice  ;  therefore  it  is  eight-cornered. 

29.  Now  the  gods  once  threw  it  after  (the  pra- 
stara  into  the  fire)  even  as  now  some  throw  it  after, 
thinking,  '  So  the  gods  did  it.'  Thereupon  the  Rak- 
shas  sipped  the  sacrifice  (Soma)  after  (the  gods). 

30.  The  gods  said  unto  the  Adhvaryu,  '  Offer 
thou  only  a  chip  of  the  stake ;   thereby  this  (sacri- 

^  On  the  '  sadhyas '  see  Weber,  Ind.  Stud.  IX,  p.  6,  note  2. 


Ill  KANDA,    7  ADHYAYA,   2   BRAHMAiVA,   2.  I  75 

ficer)  will  be  bid  good-speed^ ;  and  thus  the  Rakshas 
will  not  hereafter  sip  the  sacrifice,  thinking,  "  that 
(stake)  surely  is  a  raised  thunderbolt.'" 

31.  The  Adhvaryu,  then,  offered  up  only  a  chip 
of  the  stake,  and  thereby  that  (sacrificer)  was  bid 
good-speed ;  and  thus  the  Rakshas  did  not  there- 
after sip  the  sacrifice,  thinking,  '  that  surely  is  a 
raised  thunderbolt.' 

32.  And  in  like  manner  does  he  now  only  offer 
up  that  chip  of  the  sacrificial  stake  ^ ;  thereby  this 
(sacrificer)  is  bid  good-speed ;  and  thus  the  Rakshas 
do  not  thereafter  sip  the  sacrifice,  thinking,  '  that 
surely  is  a  raised  thunderbolt!'  He  offers  it^  with 
the  text  (Va^.  S.  VI,  21), '  May  thy  smoke  rise  up 
to  the  sky,  thy  light  to  the  heavens!  fill  the 
earth  with  ashes,  Hail!' 

Second  BRAHMAivA. 

1.  Verily,  as  large  as  the  altar  is,  so  large  is  the 
earth.  The  sacrificial  stakes  are  thunderbolts  ;  and 
by  means  of  these  thunderbolts  he  obtains  posses- 
sion of  this  earth,  and  excludes  his  enemies  from 
sharing  therein.  Hence  there  are  eleven  stakes,  and 
the  twelfth  lies  aside  rough-hewn ;  he  puts  it  down 
south  (of  the  altar).  The  reason  why  the  twelfth 
lies  aside  is  this. 

2.  Now  the  gods,  while  performing  this  sacrifice. 


^  See  I,  8,  3,  II  seq.  2  gee  Ait.  Br.  II,  3. 

^  The  offering  of  the  chips  does  not  take  place  till  the  end  of 
the  after-offerings  (see  note  to  III,  8,  5,  6).  It  is  somewhat  strange 
that  it  should  be  anticipated  in  this  place,  both  in  this  and  the 
Ka«va  recensions. 


1 76  S-ATAPATHA-BRAHMAATA. 

were  afraid  of  an  attack  from  the  Asura-Rak- 
shas.  Those  raised  (sacrificial  stakes),  then,  were 
as  a  discharged  arrow, — therewith  one  either  smites 
or  smites  not ;  as  a  hurled  club, — therewith  one 
either  smites  or  smites  not.  But  that  twelfth  (stake) 
lying  aside, — even  as  an  arrow  drawn  but  not  dis- 
charged, as  (a  weapon)  raised  but  not  hurled,  so 
was  that  a  thunderbolt  raised  for  repelling  the  evil 
spirits  on  the  south ;  therefore  the  twelfth  (stake) 
lies  aside. 

3.  He  lays  it  down  with  (Va^.  S.  VI,  6),  'This 
is  thy  place  on  earth;  thine  is  the  beast  of 
the  forest.'  There  are  the  animal  (victim)  and 
the  sacrificial  stake ;  to  this  one  he  thereby  assigns 
of  animals  that  of  the  forest,  and  thus  it,  too,  is 
possessed  of  an  animal  (victim).  That  setting  up 
of  the  eleven  sacrificial  stakes  is  said  to  be  of  two 
kinds, — some,  namely,  set  (them  all)  up  (on  the  pre- 
vious day)  for  the  morrow's  Soma  feast,  and  others 
set  up  (one)  stake  for  the  preparation^  of  the  mor- 
row's Soma  feast, 

4.  Let  him,  however,  not  do  this  ;  but  let  him 
only  set  up  the  one  opposite  the  fire.  For  after 
setting  it  up  the  Adhvaryu  does  not  quit  his  hold 
of  it   till    the   girding ;    but   those   (others)   remain 

^  No  satisfactory  explanation  of  '  prakubrata  '  occurs  to  me.  It 
seems  to  be  derived  from  '  kubra,'  to  which  the  dictionaries  assign 
the  meanings  '  hole  for  sacrificial  fire'  and  'thread '  (besides  those  of 
'  forest,' '  earring,'  and  '  cart').  U«ad.  II,  28,  derives  this  from  a  root 
'  kub,'  to  cover,  shelter.  ?  For  the  safe  foundation  (or  the  pro- 
traction) of  to-morrow's  Soma  feast.  The  Ka«va  text,  on  the  other 
hand,  reads :  '  Some,  now,  raise  all  (the  stakes)  on  the  upavasatha 
(day  before  the  Soma  feast)  for  the  sake  of  quickening  (?  prakudra- 
tayai)  the  work,  thinking,  'we  will  quickly  bring  the  sacrifice  to 
a  close.' 


Ill  KANDA,    7  ADHYAYA,    2   BRAHMAiVA,  8.  IJJ 

ungirt  during  that  night.  Thus  there  would  be  an 
offence,  since  it  is  for  the  victim  that  the  stake  is  set 
up,  and  the  victim  is  (only)  slaughtered  on  the  next 
morning :  let  him  therefore  set  up  (the  others)  on 
the  next  morning. 

5.  Let  him  first  set  up  that  (stake)  which  stands 
(immediately)  north  of  the  one  opposite  the  fire, 
then  the  one  on  the  south,  then  a  northern  one, — 
last  of  all  the  one  on  the  southern  flank  :  thus  it 
(the  row  of  stakes)  inclines  to  the  north. 

6.  But  they  also  say  conversely  ^  '  Let  him  first 
set  up  that  which  is  south  of  the  one  opposite  the 
fire,  then  the  northern  one,  then  a  southern  one, — 
last  of  all  the  one  on  the  northern  flank  :  and  thus  in- 
deed his  work  attains  completion  towards  the  north.' 

7.  Let  the  largest  be  the  one  forming  the  southern 
flank ;  then  shorter  and  shorter ;  and  the  one  form- 
ing the  northern  flank  the  shortest :  thus  (the  row 
of  stakes)  inclines  to  the  north. 

8.  Thereupon  they  set  up  the  wife-stake  for  the 
wives.  It  is  for  the  sake  of  completeness,  forsooth, 
that  the  wife-stake  is  set  up  :  there  they  seize  (and 
bind)  the  victim  for  Tvash/r/,  for  Tvash/re  fashions 
the  cast  seed,  and  hence  he  fashions  the  seed  now 
cast.  It  (the  victim  to  Tvash^ri)  is  an  animal  with 
testicles,  for  such  a  one  is  a  begetter.  Let  him  not 
slay  that  one,  but  let  him  set  it  free  after  fire  has 
been  carried  round  it.  Were  he  to  slay  it,  there 
would  assuredly  be  an  end  to  offspring,  but  in  this 
way  he  sets  free  the  offspring.    Therefore  let  him  not 


^  The  Ka«va  text  first  mentions  the  practice  set  forth  in  the  pre- 
ceding paragraph,  as  the  teaching  of  '  some,'  but  then  rejects  it  in 
favour  of  the  second  alternative. 

[26]  N 


1 78  ^SATAPATHA-BRAHMAiVA. 

slay  it,  but  let  him  set  it  free  after  fire  has   been 
carried  round  it. 


Third  Brahmajva. 

B.    The  Killing  of  the  Victim. 

1.  There  are  both  an  animal  and  a  sacrificial 
stake,  for  never  do  they  immolate  an  animal  without 
a  stake.  And  as  to  why  this  is  so  : — well,  animals  did 
not  at  first  submit  thereto  that  they  should  become 
food,  as  they  are  now  become  food  ;  for  just  as  man 
here  walks  two-footed  and  erect,  so  did  they  walk 
two-footed  and  erect. 

2.  Then  the  gods  perceived  that  thunderbolt,  to 
wit,  the  sacrificial  stake  ;  they  raised  it,  and  from 
fear  thereof  they  (the  animals)  shrunk  together  and 
thus  became  four-footed,  and  thus  became  food,  as 
they  are  now  become  food,  for  they  submitted 
thereto :  wherefore  they  immolate  the  animal  only 
at  a  stake  and  never  without  a  stake. 

3.  Having  driven  up  the  victim,  and  churned  the 
fire,  he  binds  it  (to  the  stake).  And  as  to  why  this  is 
so  : — well,  animals  did  not  at  first  submit  thereto  that 
they  should  become  sacrificial  food,  as  they  are  now 
become  sacrificial  food  and  are  offered  up  in  the  fire. 
The  gods  secured  them  :  even  thus  secured  they  did 
not  resign  themselves. 

4.  They  spake,  '  Verily,  these  (animals)  know  not 
the  manner  of  this,  that  it  is  in  fire  that  sacrificial 
food  is  offered,  nor  (do  they  know)  that  secure  resort 
(the  fire) :  let  us  offer  fire  into  the  fire  after  securing 
the  animals  and  churning  the  fire,  and  they  will 
know  that  this  truly  is  the  manner  of  sacrificial  food. 


Ill  KANDA,    7  ADHYAYA,    3  BRAHMAiVA,  Q.  I  79 

this  its  resort ;  that  it  is  truly  in  fire  that  sacrificial 
food  is  offered :  and  accordingly  they  will  resign 
themselves,  and  will  be  favourably  disposed  to  the 
slaughtering.' 

5.  Having,  then,  first  secured  the  animals,  and 
churned  the  fire,  they  offered  fire  into  the  fire  ;  and 
then  they  (the  animals)  knew  that  this  truly  is  the 
manner  of  sacrificial  food,  this  its  resort ;  that  it  is 
truly  in  fire  that  sacrificial  food  is  offered.  And 
accordingly  they  resigned  themselves,  and  became 
favourably  disposed  to  the  slaughtering. 

6.  And  in  like  manner  does  he  now  offer  fire  into 
the  fire,  after  securing  the  animal  and  churning  the 
fire.  It  (the  animal)  knows  that  this  truly  is  the 
manner  of  sacrificial  food,  this  its  resort ;  that  it  is 
truly  in  fire  that  sacrificial  food  is  offered ;  and 
accordingly  it  resigns  itself  and  becomes  favourably 
disposed  to  the  slaughtering.  Therefore  having 
driven  up  the  victim  and  churned  the  fire,  he  binds 
it  (to  the  stake). 

7.  As  to  this  they  say,  '  Let  him  not  drive  up  (the 
victim),  nor  churn  the  fire ;  but  having  taken  the 
rope  and  straightway  gone  thither  and  put  (the  rope) 
round  it,  let  him  bind  it.'  Let  him,  however,  not  do 
this ;  for  it  would  be  as  if  he  intended  to  commit 
secretly  some  lawless  action.  Let  him  therefore  go 
round  there. 

8.  Then,  taking  a  straw,  he  drives  it  up,  thinking, 
'having  a  companion,  I  will  secure  it;'  for  he  who 
has  a  companion  is  strong. 

9.  He  takes  the  straw  with  (Vag:  S.  VI,  7),  '  Thou 
art  a  cheerer!'  for  a  companion  does  cheer  one: 
therefore  he  says,  'Thou  art  a  cheerer.'  'The 
celestial    hosts  have    approached  the   gods;' 

N  2 


l8o  DATAPATH  A-BR  AH  MAiVA. 

the  celestial  hosts,  forsooth,  are  those  beasts  :  '  they 
have  submitted  to  the  gods'  he  means  to  say,  when 
he  says,  '  The  celestial  hosts  have  approached  the 
gods.' 

10.  'The  consIderate\  best  of  leaders;'  for 
the  gods  are  wise :  therefore  he  says,  '  The  con- 
siderate, best  of  leaders.' 

11.  'O  divine  Tvash^r^,  settle  the  wealth!' 
for  Tvash^r/  is  lord  of  beasts  (cattle),  and  wealth 
means  cattle,  it  is  with  regard  to  those  which  did 
not  submit  that  the  gods  then  said  to  Tvash/r?', 
'  Quiet  them,'  when  he  says,  '  O  divine  Tvash/r/, 
settle  the  wealth  !' 

12.  *  May  the  offerings  be  relished  by  thee  !' 
Since  they  themselves  submitted  thereto  that  they 
should  become  sacrificial  food,  therefore  he  says, 
*  May  the  offerings  be  relished  by  thee  !' 

13.  'Rejoice,  ye  prosperous!'  for  cattle  are 
prosperous :  therefore  he  says,  '  Rejoice  ye  prosper- 
ous.' '  O  Lord  of  prayer,  preserve  our  goods  !' 
The  Lord  of  prayer,  forsooth,  is  the  Brahman ;  and 
goods  mean  cattle  :  those,  which  did  not  submit,  the 
gods  on  that  occasion  enclosed  with  the  Brahman 
on  the  farther  side,  and  they  did  not  pass  over  it. 
And  in  like  manner  does  he  now  enclose  them  with 
the  Brahman  on  the  farther  side,  and  they  do  not 
pass  over  it :  therefore  he  says,  '  O  Lord  of  prayer, 
preserve  our  goods!'  Having  made  a  noose  he 
throws  it  over  (the  victim)^.  Now  then  as  to  the 
binding  itself. 


^  Uslg  rather  means  '  willing,  loving,  devoted.' 
'^  According  to  the  Taitt.  authorities  (Sayawa  on  Taitt.  S.  I,  3,  8), 
the  rope  is  wound  round  the  right  fore-leg  and  then  passed  upwards 


Ill  KANDA,    7  ADHYAYA,    4  BRAHMAATA,   3.  181 


Fourth  BRAHMAivrA. 

1.  Having  made  a  noose,  he  throws  it  over  (the 
victim)  with  (Vaf.  S.  VI,  8),  'With  the  noose  of 
sacred  order  I  bind  thee,  O  oblation  to  the 
gods  !'  for  that  rope,  forsooth,  is  Varu/za's  :  therefore 
he  thus  binds  it  with  the  noose  of  sacred  order,  and 
thus  that  rope  of  Varu;/a  does  not  injure  it. 

2.  'Be  bold,  O  manM'  for  at  first  man  dared 
not 2  to  approach  it  (the  victim) ;  but  now  that  he 
thus  binds  it  with  the  noose  of  sacred  order,  as  an 
oblation  to  the  gods,  man  dares  to  approach  it : 
therefore  he  says,  '  Be  bold,  O  man  !' 

3.  He  then  binds  it  (to  the  stake)  with  (Va^.  S. 
VI,  9),  'At  the  impulse  of  the  divine  Savitr/, 
I  bind  thee  with  the  arms  of  the  A^vins,  with 
the  hands  of  Pushan,  thee  agreeable  to  Agni 
and  Soma!'  Even  as  on  that  occasion ^  when 
taking  out  an  oblation  for  a  deity,  he  assigns  it,  so 
does  he  now  assign  it  to  the  two  deities.  He  then 
sprinkles    it, — one  and  the    same,    forsooth,  is    the 

to  the  head.  From  Katy.  VI,  3,  27,  on  the  other  hand,  it  would 
seem  that  the  rope  is  passed  either  between  the  horns  (and  under 
the  neck  ?),  or  round  the  horns. 

1  Thus  the  author  appears  to  take  the  formula  '  dharsha  manu- 
sha^.'  It  would  rather  seem  to  mean, '  Be  bold  :  [I  am  (or  he,  the 
slaughterer,  is)]  a  man.'  Mahidhara  interprets,  'May  he  (the  ^ami- 
tri)  be  bold  enough  1'  Either  the  Kawva  reading  '  dharshan  manu- 
sha//'  or  that  of  the  Taittiriyas  'dharsha  manushan'  would  seem 

preferable. 

2  The  Ka«va  text  has  '  dhr/sh«oti '  for  '  adhnshwot,'  which  ren- 
ders it  more  simple  :  '  At  first  the  man  (the  slaughterer)  dares  not 
approach  it,  but  when  he  thus  binds  it,  &c.' 

^  Viz.  at  the  Havirya^?la;  see  I,  i,  2,  17. 


l82  .DATAPATH  A-BRAHMAiVA. 


significance    of    sprinkling :    he    thereby    makes    it 
sacrificially  pure. 

4.  He  sprinkles  with,  '  For  the  waters — thee, 
for  the  plants!'  whereby  it  (the  victim)  exists, 
thereby  he  thus  makes  it  sacrificially  pure.  For 
when  it  rains,  then  plants  are  produced  here  on 
earth ;  and  by  eating  plants  and  drinking  water 
that  sap  originates,  and  from  sap  seed,  and  from 
seed  beasts  :  hence  whereby  it  exists,  wherefrom  it 
springs,  thereby  he  thus  makes  it  sacrificially  pure. 

5.  'May  thy  mother  grant  thee  permission, 
and  thy  father — ;'  for  it  is  from  Its  mother  and 
father  that  it  is  born :  hence  wherefrom  it  is  born, 
thereby  he  thus  makes  it  sacrificially  pure;  ' — thine 
own  brother,  thy  fellow  in  the  herd;'  whereby 
he  means  to  say,  '  whatever  kin  there  is  of  thine, 
with  their  approval  I  slay  thee.'  'I  sprinkle  thee, 
agreeable  to  Agni  and  Soma;'  he  thus  makes  it 
pure  for  those  two  deities  for  whom  he  slays  it. 

6.  With  (Va^^.  S.  VI,  10),  '  Thou  art  a  drinker 
of  water,'  he  then  holds  (the  lustral  water)  under 
(its  mouth),  whereby  he  renders  it  internally  pure. 
He  then  sprinkles  it  underneath  (the  body),  with, 
'May  the  divine  waters  make  it  palatable,  a 
true  palatable  offering  to  the  gods!'  he  thus 
makes  it  sacrificially  pure  all  over. 

7.  Thereupon  he  says  (to  the  Hotri), '  Recite  to 
the  fire  beine  kindled!'  when  he  has  made  the 
second  libation  of  ghee ^  and  returned  (to  his  former 
place)  without  letting  the  two  spoons  touch  one 
another  ^  he  anoints  the  victim  with  the  (ghee  in  the) 


'  For  the  course  of  performance,  see  I,  3,  5,  i  seq.;  I,  4,  4,  i  seq. 
2  See  I,  4,  5,  5. 


Ill  KANDA,    7  ADHYAYA,    4  BRAHMAA^A,    lO.         18" 


3 


£V.h\^.  For  the  second  libation  is  the  head  of  the  sacri- 
fice, and  the  sacrifice  here  indeed  is  that  victim : 
hence  he  thereby  puts  the  head  on  the  sacrifice  and 
therefore  anoints  the  victim  with  the  ^uhu. 

8.  With  'May  thy  breath  unite  with  the 
wind!'  he  anoints  it  on  the  forehead;  with  'Thy 
limbs  with  those  worthy  of  sacrifice'  on  the 
shoulders;  with  'The  lord  of  sacrifice  with  (the 
object  of)  his  prayer  !'  the  loins  ;  whereby  he  means 
to  say,  '  For  whatsoever  object  the  animal  is  slain, 
do  thou  obtain  that ! ' 

9.  For,  indeed,  the  breath  of  the  victim  when 
slain  here  passes  into  the  wind  :  '  Obtain  thou  that 
thy  breath  may  pass  into  the  wind  ! '  is  what  he 
thereby  means  to  say.  'Thy  limbs  with  those 
worthy  of  offering'  he  says,  because  it  is  with  its 
limbs  that  they  sacrifice :  '  Obtain  thou  that  they 
may  sacrifice  with  thy  limbs'  is  what  he  thereby 
means  to  say.  '  The  lord  of  sacrifice  with  his 
prayer,'  hereby  they  invoke  a  blessing  on  the  sacri- 
ficer:  'Obtain  thou  that  through  thee  they  may 
invoke  a  blessing  on  the  sacrificer '  is  what  he  thereby 
means  to  say.  He  then  deposits  the  two  spoons 
and  calls  for  the  .Srausha/  with  a  view  to  the  Pravara 
(election  of  the  Hotrz)\  The  significance  of  this 
is  the  same  (as  before). 

TO.  Thereupon  he  calls  a  second  time  for  the 
^■rausha/,  for  on  this  occasion  there  are  two  Hotr/s  : 
it  is  with  regard  to  the  Maitravaru;^a  "^  that  he  now 
calls  for  the  ^'rausha/.     But  it  is  the  sacrificer  whom 


^  See  I,  5,  I,  I  seq.  (also  note  to  part  i,  p.  1 1 5). 
2  The  Maitravaru«a  or  Prajastr/  is  the  Hotr/'s  chief  assistant. 
He  receives,  as  the  badge  of  his  office,  the  staff  which  the  sacrificer 


184  iTATAPATHA-BRAHMAiVA. 

he  chooses,  saying,  'Verily,  Agni  is  the  leader 
of  the  divine  hosts,'  for  Agni  is  the  head  of  the 
deities ;  wherefore  he  says,  '  Verily,  Agni  is  the 
leader  of  the  divine  hosts;' — 'this  sacrificer  of 
the  human;'  for  that  community  wherein  he  sacri- 
fices is  behind  (inferior  to)  him ;  wherefore  he  says, 
'  This  sacrificer  (is  the  head)  of  the  human.'  'May 
the  household  of  these  two  shine  brightly,  not 
(like  a  cart  yoked)  with  one  bullock,  for  a  hun- 
dred winters, — two  yoke-fellows!'  whereby  he 
means  to  say,  '  May  their  household  matters  be 
free  from  calamities  for  a  hundred  years  \' 

II.  'Uniting  blessings,  not  uniting  bodies  ;' 
whereby  he  means  to  say,  '  Unite  ye  your  blessings 
only,  but  not  also  your  bodies ; '  for  were  they  also 
to  unite  their  bodies,  Agni  (the  fire)  would  burn 
the  sacrificer.  Now  when  this  one  sacrifices  in  the 
fire,  he  gives  gifts  to  Agni ;  and  whatever  blessing 
the  priests  here  invoke  upon  the  sacrificer,  all  that 
Agni  accomplishes.  Thus  they  unite  only  their 
blessings,  but  not  also  their  bodies  :  wherefore  he 
says, '  Uniting  blessings,  not  uniting  bodies.' 

Eighth  Adhyaya.     First  BRAHMAivA. 

C.  The  Oblations. 

I.  Thereupon  the  Hot?^/,  having  sat  down  on  the 
Hotr^'s  seat  whereon  he  sits  down  after  beine  chosen  ^ 

held  while  he  was  consecrated,  and  has,  at  the  instance  of  the  Adh- 
varyu,  to  call  on  the  Hotn'  for  the  offering-prayers, — his  summons 
(praisha)  beginning  with  Hota  yakshat,  'let  the  Hotr/  worship 
(or,  pronounce  the  offering-prayer)  .  .  , ,' — and  occasionally  himself 
to  pronounce  the  invitatory  prayer. 

^  See  I,  9,  3,  19. 

^  Viz.  at  the  north-west  corner  (or  left  hip)  of  the  altar.  For  the 
formulas  used  by  him,  see  I,  5,  i,  24-2,  i. 


Ill  KANDA,    8  ADHYAYA,   I   BRAIIMAiVA,  4.  1 85 

urges,  and  thus  urged  the  Adhvaryu  takes  the  two 
spoons. 

2.  They  then  proceed  with  the  Apri  (verses). 
The  reason  why  they  proceed  with  the  Apris  is 
this.  With  his  whole  mind,  with  his  whole  self, 
forsooth,  he  who  consecrates  himself  prepares  and 
endeavours  to  prepare  the  sacrifice.  His  self  is,  as 
it  were,  emptied  out ;  with  those  Apris  they  fill  it 
again  ;  and  because  they  fill  ^  it  therewith,  therefore 
they  are  called  Apri.     For  this  reason  they  proceed 

A 

with  the  Apris. 

3.  Now  there  are  here  eleven  fore-offerings ;  for 
here  in  man  there  are  ten  vital  airs,  and  the  eleventh 
is  the  self  wherein  those  vital  airs  are  contained ; 
this  is  the  whole  man ;  thus  they  fill  his  whole  self, 
and  therefore  there  are  eleven  fore-offerings. 

A 

4.  [The  Adhvaryu]  having  called  (on  the  Agnidhra) 
for  the  6'rausha/,  he  says  (to  the  Maitravaru;^a), 
'  Prompt  (the  Hotri  to  recite  to)  the  kindling- 
sticks^!'     Thus  he  proceeds  with  ten  fore-offerings, 

^  The  text  has  only  '  apyayayanti,'  but  the  verb  with  which  the 
author  connects  the  verb  'apri'  is  either  a-pr/«ati,  he  fills;  or 
(more  correctly)  '  a-pri7;ati,'  he  gratifies,  propitiates,  corresponding 
to  the  Zand  afrinaiti.  Perhaps  some  words  have  been  lost  here. 
The  Kawva  text  has :  sa  yad  etabhir  apribhi/^  punar  apyayata  eta- 
bhir  enam  apri«ati  tasmad  apriyo  nama.  On  the  Apri  verses,  which 
form  the  offering-prayers  (ya^yas)  at  the  fore-offerings  of  the  animal 
sacrifice,  and  vary  according  to  different  families,  see  Ait.  Br.  II,  4 ; 
Max  Muller,  Hist,  of  A.  S.  L.,  p.  463  seq.;  Haug,  Essays,  p.  241. 

2  See  I,  5,  3,  8.  The  Adhvaryu  calls  out  to  the  Agnidh,  '  O 
jravaya  (make  listen)!'  The  Agnidh  calls  out,'Astu  jrausha/  (yea, 
may  one  hear)!'  The  Adhvaryu  calls  on  the  Maitravaruwa,  '  Pre- 
shya  samidha//  (prompt  as  to  the  kindling-sticks)!'  [or, 'Preshya 
Tanunapatam  or  Nara^awsam'  &c.  in  the  succeeding  fore-offerings.] 
The  Maitravaruwa  calls  out,  '  Hota  yakshat  samidham  [Tanuna- 
patam, &c.],  (let  the  Hoin  pronounce  the  offering-prayer  to  ihe 
kindling-sticks,  &c. !) '     Each  offering- prayer  (Apri)  is  introduced 


1 86  .satapatha-brAhmaa^a. 

saying,  '  Prompt  .  .  .'  at  each,  and  pouring  the  ghee 
together  at  every  fourth  fore-offering ^  Having 
performed  ten  fore-offerings,  he  says,  '  Bring  the 
slayer!'  'Slayer,'  namely,  the  (butcher's)  knife  is 
called. 

5.  He  then  takes  the  (svaru)  chip  of  the  sacrificial 
stake,  and  having  anointed  both  (the  slaughtering- 
knife  and  the  chip)  at  the  top  (with  ghee)  from  the 
^uhu-spoon,  he  touches  the  forehead  of  the  victim 
with  them,  saying  (Vaf.  S.  VI,  11),  'Anointed 
with  ghee,  protect  ye  the  animals  !'  for  the  chip 
of  the  stake  is  a  thunderbolt,  and  the  slaughtering- 
knife  is  a  thunderbolt,  and  ghee  is  a  thunderbolt ; 
having  thus  fitted  together  the  entire  thunderbolt  ^ 
he  appoints  it  the  keeper  of  this  (victim),  lest  the 
evil  spirits  should  injure  it.  He  again  conceals 
the  chip  of  the  stake  (under  the  girding-rope  of  the 
stake).  In  handing  the  slaughtering-knife  to  the 
butcher,  he  says,  '  Be  this  thine  approved  edge ! ' 
and  deposits  the  two  spoons. 

6.  Thereupon  he  says  (to  the  Hotr/),  '  Recite  to 
Agni  circumambient^!'     Having  taken  a  firebrand, 

with  the  formula  'Ye  ya^amahe,  &c.'  See  part  i,  p.  148  note.  The 
divine  objects  of  these  oblations  of  ghee  are  :  i.  the  Samidhs  or 
kindling-sticks;  2.  either  Taniinapat  or  Nara^awsa;  3.  the 
Idsis;  4.  the  Barhis  (sacrificial  grass  on  the  altar);  5.  the  gates 
(of  heaven  and  worshipping-ground);  6.  Dawn  and  Night;  7.  the 
two  divine  Hotr/s;  8.  the  three  goddesses  (Sarasvati,  Ida.,  and 
Bharati);  9.  Tvash/r?';  10.  Vanaspati  (the  tree,  or  lord  of  the 
forest);  11.  the  Svahakrz'tis  (calls  of 'All-hail,'  which  at  this,  the 
last  offering -prayer,  are  repeated  before  the  names  of  the  principal 
deities  of  the  sacrifice).  For  this  last  fore-offering,  see  III,  8,  2, 
23  seq. 

^  See  I,  5,  3,  16. 

2  For  the  three  parts  of  the  thunderbolt,  see  p.  108,  note  2. 

^  The  Hotn  recites  the  triplet,  Rig-veda  IV,  15,  1-3. 


Ill  KANDA,    8  ADHYAYA,    I   BRAHMAiVA,  Q.  1 8/ 

the  Agnidh  carries  the  fire  round  (the  victim).  Why 
he  carries  the  fire  round,  is  that  he  encircles  it  (the 
victim)  by  means  of  the  fire  with  an  unbroken  fence, 
lest  the  evil  spirits  should  seize  upon  it ;  for  Agni  is 
the  repeller  of  the  Rakshas ;  therefore  he  carries  the 
fire  round.  He  carries  it  round  the  place  where  they 
cook  it  (the  victim  ^). 

7.  As  to  this  they  say,  '  Let  him  take  back  that 

A 

firebrand  (to  the  Ahavaniya) ;  and  having  there  (at 
the  ^'amitra)  churned  out  a  new  fire,  let  them  cook 
it  (the  victim)  thereon.  For  this  (firebrand),  surely, 
is  ahavaniya  (fit  to  offer  upon)  ;  it  is  not  for  the 
purpose  that  they  should  cook  uncooked  (food) 
thereon,  but  for  this  that  they  should  sacrifice 
cooked  (food)  thereon.' 

8.  Let  him,  however,  not  do  this.  For  in  that 
he  carries  fire  round  it,  it  (the  victim)  becomes  as 
food  swallowed  by  that  (firebrand),  and  it  would  be 
as  if  he  were  to  seize  and  tear  out  food  that  has 
been  swallowed  and  offer  it  to  some  one  else ;  let 
them,  therefore,  crumble  some  coals  off  that  same 
firebrand,  and  thereon  cook  that  (victim). 

9.  Thereupon  the  Agnidh,  taking  a  (new)  firebrand, 
walks  in  front:  whereby  he  places  Agni  in  front,  think- 
ing, 'Agni  shall  repel  the  evil  spirits  in  front!'  and 


^  Sayawa  seems  to  take  '  abhipariharati '  in  the  sense  of  '  he 
takes  it  round  to  the  place  where  they  cook.'  According  to  Katy. 
VI,  5,  2,  3,  the  Agnidh  circumambulates  thrice  from  left  to  right, 
either  the  place  comprising  the  victim,  the  ghee,  the  slaughtering- 
place,  the  sacrificial  post,  the  Htvala,  and  Ahavaniya ;  or  only  the 
ghee,  the  victim,  and  slaughtering-place.  He  then  throws  the  fire- 
brand back  on  the  Ahavaniya,  and  performs  the  circumambulation 
as  many  times  in  the  opposite  direction.  On  the  Paryagnikara«a, 
see  also  part  i,  p.  45  note. 


l88  ^ATAPATHA-BRAHMAiVA. 


they  lead  the  victim  after  him  (to  the  slaughtering- 
place)  on  a  (way)  free  from  danger  and  injury.  The 
Pratiprasthat?^/  holds  on  to  it  from  behind  by  means 
of  the  two  spits  \  and  the  Adhvaryu  (holds  on  to)  the 
Pratiprasthatr/,  and  the  Sacrificer  to  the  Adhvaryu. 

10.  As  to  this  they  say,  '  That  (victim)  must  not 
be  held  on  to  by  the  sacrificer,  for  they  lead  it  unto 
death  ;  therefore  let  him  not  hold  on  to  it.'  But  let 
him  nevertheless  hold  on  to  it;  for  that  (victim) 
which  they  lead  to  the  sacrifice  they  lead  not  to 
death  ;  therefore  let  him  hold  on  to  it.  Moreover 
he  would  cut  himself  off  from  the  sacrifice,  were  he 
not  to  hold  on  to  it ;  therefore  let  him  hold  on  to  it. 
It  is  held  on  to  in  a  mysterious  way ;  by  means  of 
the  spits  the  Pratiprasthatr/  (holds  on  to  it) ;  to  the 
Pratiprasthatr/  the  Adhvaryu,  to  the  Adhvaryu  the 
Sacrificer ;  thus  then  it  is  held  on  to  in  a  mysterious 
way. 

11.  Thereupon  the  Adhvaryu  takes  two  stalks  of 
grass  from  the  covered  altar,  and  having  called  for  the 
KSrausha/',  he  says  (to  the  Maitravaru;^a),  '  O  Hotrz, 
prompt  again  (the  Hotrz  to  recite  for)  the  offerings 
to  the  godsM'  This  is  what  belongs  to  the  All-gods 
at  the  animal  offering. 

12.  He  then  makes  (the  Sacrificer)  say  the  text 
(Va^.  S.  VI,   ii),  'O     thou    prosperous!     upon 

^  For  the  two  omentum-spits,  see  note  on  III,  8,  2,  16. 

2  The  Maitravaru«a's  additional  cue  or  order  (upapraisha)  is 
'  Agni  has  been  victorious  ;  he  has  won  wealth  !'  On  the  Hotn's 
recitation — the  so-called  Adhrigu  litany — commencing 'Ye  divine 
quieters  (slaughterers),  commence,  as  well  as  ye  that  are  human!' 
and  consisting  of  formulas  usually  pronounced  by  the  Adhvaryu 
(and  hence  perhaps  going  back  to  a  time  when  the  Hotrz'  had  to 
perform  all  but  the  menial  parts  of  the  sacrificial  service),  see 
Ait.  Br.  II,  6-7  ;  Roth,  Yaska  XXXVII  seq. 


Ill  KAiVZ)A,    8  ADHYAYA,    I   BRAHMAiVA,    1 5.  1 89 

the  Sacrificer,' — the  prosperous  one,  forsooth,  is 
Speech,  it  is  because  she  speaks  much,  that  Speech 
is  prosperous, — 'bestow  thou  what  is  agreeable 
unto  him!  Approach  thou,' — thereby  he  means 
to  say,  '  Approach  thou  an  existence  free  from  afflic- 
tion,'—  'from  the  wide  air,  along  with  the 
divine  wind;'  for  the  Rakshas  moves  about  the 
air  rootless  and  unfettered  on  both  sides,  even  as 
man  here  moves  about  the  air  rootless  and  unfet- 
tered on  both  sides  :  he  means  to  say,  '  Meeting 
together  with  the  wind,  protect  thou  this  one  from 
the  wide  air,'  when  he  says  'from  the  wide  air, 
along  with  the  divine  wind.' 

13.  'Offer  thou  with  the  self  of  this  obla- 
tion!' whereby  he  means  to  say  to  Speech,  '  Offer 
thou  with  the  soul  of  this  unblemished  oblation;' — 
'Unite  thou  with  its  body!'  whereby  he  means 
to  say  to  Speech,  '  Unite  thou  with  the  body  of  this 
unblemished  oblation!' 

14.  In  front ^  of  the  place  where  they  cut  it  up, 
he  throws  down  a  stalk  of  grass,  with,  'O  great 
one,  lead  the  lord  of  sacrifice  unto  greater 
sacrifice!'  he  thus  strews  barhis  (an  underlayer  of 
sacrificial  grass)  for  it,  that  no  sacrificial  food  may 
be  spilt ;  whatever  may  now  be  spilt  of  it  when  it  is 
cut  up,  that  settles  thereon  and  thus  is  not  lost. 

1 5.  They  then  step  back  (to  the  altar)  and  sit  down 
turning  towards  the  Ahavaniya, '  lest  they  should  be 
eye-witnesses  to  its  being  quieted  (strangled).'  They 
do  not  slay  it  on  the  frontal  bone  ^,  for  that  is  human 

^  According  to  Katy.  VI,  5,  15,  the  stalk  is  put  down  behind  the 
^Samitra  (i.  e.  the  fire  at  the  slaughtering-place)  with  the  top  towards 
the  east. 

^  Lit. '  by  means  of  the  frontal  bone.'    Sayawa  explains  it  by  '  in 


IQO  .SATAPATHA-BRAHMAiVrA. 

manner ;  nor  behind  the  ear,  for  that  is  after  the 
manner  of  the  Fathers.  They  either  choke  it  by 
merely  keeping  its  mouth  closed,  or  they  make  a 
noose.  Therefore  he  says  not,  'Slay!  kill!'  for 
that  is  human  manner,  but, '  Quiet  it !  It  has  passed 
away!'  for  that  is  after  the  manner  of  the  gods. 
For  when  he  says,  '  It  has  passed  away,'  then  this 
one  (the  Sacrlficer)  passes  away  to  the  gods  :  there- 
fore he  says,  *  It  has  passed  away.' 

1 6.  When  they  hold  it  down,  then,  before  the 
strangling,  he  offers  with  'Hail,  to  the  gods!' 
And  when  (the  butcher)  says,  '  Quieted  is  the 
victim,'  he  offers  with,  'To  the  gods,  Hail!' 
Thus  some  of  the  gods  are  preceded  by  '  Hail,' 
and  others  followed  by  'Hail;'  he  thereby  grati- 
fies them,  and  thus  gratified  both  kinds  of  gods 
convey  him  to  the  heavenly  world.  These  are  the 
so-called  'paripai"avya^ '  oblations  ;  he  may  offer  them 
if  he  choose ;  or,  if  he  choose,  he  need  not  mind 
them. 

Second  BRAHMAivA, 

1.  When  he  (the  slaughterer)  announces,  'The 
victim  has  been  quieted!'  the  Adhvaryu  says, 
'  Nesh^ar,  lead  up  the  lady!'  The  Nesh^ri  leads 
up  the  (sacrificer's)  wife  bearing  a  vessel  of  water 
for  washing  the  feet. 

2.  He  makes  her  say  (Vaf.  S.  VI,  12), '  Homage 
be  to  thee,  O  wide-stretched!'  —  the  wide- 
stretched  one,  forsooth,  is  the  sacrifice ;  for  they 
stretch   the   sacrifice   (over  the   sacrificial    ground)  : 

seizing  it  by  the  horn;'  Professor  Weber,  Ind.  Stud.  IX,  p.  222,  'by 
striking  it  with  a  horn.'     The  Ka«va  text  reads,  tasya  na  kia/ena 
praghnanti  manusha/w  ha  kuryad  yad  asya  kfi/ena  prahanyu/^. 
^  That  is,  surrounding,  relating  to,  the  victim. 


Ill  KAiVZiA,    8  ADHYAYA,    2  BRAHMAiVA,  6.  IQI 


hence  the  wide-stretched  one  is  the  sacrifice.  But 
that  wife,  forsooth,  is  the  hind-part  of  the  sacrifice, 
and  he  wants  her,  thus  coming  forward,  to  propitiate 
the  sacrifice.  Thereby,  then,  she  makes  amends  to 
that  sacrifice,  and  thus  that  sacrifice  does  not  injure 
her :  therefore  she  says, '  Homage  be  to  thee,  O  wide- 
stretched  ! ' 

3.  'Advance,  unresisted!'  whereby  she  means 
to  say,  'Advance  on  (a  way)  free  from  injury!' 
'Unto  the  rivers  of  ghee,  along  the  paths  of 
sacred  truth!'  whereby  she  means  to  say,  'Unto 
good.'  [Va^.  S.  VI,  13],  '  Ye  divine,  pure  waters, 
carry  ye  (the  sacrifice)  to  the  gods,  well-pre- 
pared !  May  we  be  well-prepared  preparers!' 
Thereby  she  purifies  the  water. 

4.  Thereupon  the  wife  cleanses  with  the  water 
the  (openings  of  the)  vital  airs  of  the  victim.  The 
reason  why  she  thus  cleanses  with  water  the  (open- 
ings of  the)  vital  airs  is  this :  the  food  of  the  gods 
is  living,  is  immortal  (ambrosia)  for  the  immortals ; 
but  in  quieting  and  cutting  up  that  victim  they  kill 
it.  Now  the  vital  airs  are  water ;  hence  she  now 
puts  into  it  those  vital  airs,  and  thus  that  food  of 
the  gods  becomes  truly  living,  becomes  immortal 
for  the  immortals. 

5.  Then  as  to  why  it  is  the  wife  that  cleanses.  The 
wife  is  a  woman,  and  from  woman  progeny  is  born 
here  on  earth  ;  thus  he  causes  that  (creature)  to  be 
born  from  that  woman ;  and  therefore  the  wife 
cleanses  (the  victim). 

6.  With(Va^.  S.  VI,  14)'  Thy  speech  I  cleanse' 
she  wipes  the  mouth  ;  with  'Thy  breath  I  cleanse,' 
the  nostrils ;  with 'Thine  eye  I  cleanse,' the  eyes; 
with  'Thine  organ   of  hearing   I    cleanse,'  the 


192  SATAPATHA-BRAHMAiVA. 

ears;  with  'Thy  navel  I  cleanse,'  that  mysterious 
(opening  of  a)  vital  air;  or  with  '  Thy  sexual  organ 
I  cleanse ;'  with  '  Thy  hind-part  I  cleanse,'  that 
(opening  of  a)  vital  air  behind.  Thus  she  puts  the 
vital  airs  into  it,  revives  it.  Thereupon,  holding  the 
legs  together,  (she  wipes  them)  with  'Thy  feet 
I  cleanse  ;'  for  it  is  on  its  feet  that  it  stands  firmly; 
she  thus  makes  it  stand  (on  its  feet)  for  the  sake  of 
a  firm  position. 

7.  With  one  half  or  the  whole  of  the  water  that 
is  left,  he  (the  Adhvaryu)  and  the  Sacrificer^  then 
sprinkle  it,  beginning  from  the  head ;  thereby  they 
put  those  vital  airs  into  it,  and  revive  it  (beginning) 
from  that  part. 

8.  Thus,  wherever  they  wound  it^,  wherever 
they  hurt  it — water  being  a  means  of  soothing — 
there  they  soothe  it  by  that  means  of  soothing, 
water,  there  they  heal  it  with  water. 

9.  They  sprinkle  with  (Va^.  S.  VI,  15),  'May 
thy  mind  grow  full !  may  thy  speech  grow  full ! 
may  thy  breath  grow  full !  may  thine  eye  grow 
full!  may  thine  ear  grow  full!'  Thus  they  put 
the  vital  airs  into  it  and  revive  it:  'Whatever  is 
sore,  whatever  hurt  in  thee,  may  that  fill  up 
and  become  firm.' 

10.  Thus,  wherever  they  wound  it,  wherever  they 
hurt  it — water  being  a  means  of  soothing — they 
soothe  it  by  that  means  of  soothing,  water,  there 

^  Or,  perhaps,  she  and  the  sacrificer,  as  Sayawa  takes  it  (ya^a- 
mana>^  patni  ka).  Katy.  VI,  6,  4  leaves  it  doubtful ;  but  the  com- 
mentator interprets  the  rule  as  referring  to  the  Adhvaryu  and  Sacri- 
ficer, in  accordance  with  the  reading  of  the  Kawva  text — '  atha  ya^ 
pariiish/a  apo  bhavanti  tabhir  adhvaryuj  -^a  ya^amanaj  ^anu- 
shifi^ata/;.' 

^  Asthapayanti  =  saw^wapayanti,  Sayawa. 


Ill  KANDA,    8  ADHYAYA,    2  BRAHMAiVA,    I  5.  I93 

they  heal  it  with  water:  '  May  that  become  pure 
in  thee!'  thereby  they  render  it  sacrificially  pure. 
With  'Auspicious  be  the  days!'  they  pour  out 
(the  remaining  water)  behind  the  victim. 

1 1.  Thus,  wherever  they  wound  it,  wherever  they 
hurt  it, — lest  thereafter  the  days  and  nights  should 
be  inauspicious ^ — they  pour  out  (the  water)  behind 
the  victim  with,  *  Auspicious  be  the  days.' 

12.  Thereupon  they  turn  the  victim  over  so  as 
to.  lie  on  its  back.  He  (the  Adhvaryu)  puts  the 
(other)  stalk  of  grass  thereon,  with,  *0  plant,  pro- 
tect!' for  the  knife  is  a  thunderbolt,  and  thus  that 
thunderbolt,  the  knife,  does  not  injure  it  (the  victim). 
He  then  applies  the  edge  of  the  knife  to  it  (and 
cuts  through  it)  with,  'Injure  it  not,  O  blade!' 
for  the  knife  is  a  thunderbolt,  and  thus  that  thunder- 
bolt, the  knife,  does  not  injure  it. 

13.  He  applies  that  approved  edge  of  his,  for 
that  has  been  made  sacrificially  pure  by  a  text  2. 
That  which  is  the  top  part  of  the  stalk  he  puts  in 
his  left  hand,  and  that  which  is  the  bottom  part 
he  takes  with  his  riofht  hand. 

14.  And  where  he  skins  (the  victim),  and  whence 
the  blood  spirts  out,  there  he  smears  it  (the  bottom 
part  with  blood)  on  both  ends  with  (Va^,  S.  VI,  16), 
'  Thou  art  the  Rakshas'  share  !'  for  that  blood  is 
indeed  the  Rakshas'  share. 

15.  Having  thrown  it  away  (on  the  utkara),  he 
treads  on  it  with,  'Herewith  I  tread  down  the 
Rakshas!  herewith  I  drive  away  the  Rak- 
shas!   herewith  I  consign  the  Rakshas  to  the 

^  Ned  idam  anv  ahoratrawi  sokdn  iti,  Kawva  recension. 
2  See  III,  8,  I,  5. 

[26]  ,      O 


194  SATAPATHA-BRAHMAA^A. 


nethermost  darkness!'  Thus  it  is  by  means  of 
the  sacrifice  that  he  drives  away  the  evil  spirits, 
the  Rakshas.  And  as  to  its  being  rootless  and 
severed  on  both  sides, — rootless,  forsooth,  and 
severed  on  both  sides,  the  Rakshas  moves  about 
in  the  air,  even  as  man  here  moves  about  in 
the  air  rootless  and  severed  on  both  sides  :  there- 
fore it  (the  grass-end)  is  rootless  and  severed  on 
both  sides. 

1 6.  Thereupon  they-  pull  out  the  omentum, 
and  envelop  the  two  spits ^  therein  with,  'May 
ye  envelop  heaven  and  earth  with  ghee!' 
wherebv  he  endows  those  two,  heaven  and  earth, 
with  strength  and  sap,  and  puts  strength  and  sap 
into  them ;  and  upon  those  two,  thus  filled  with 
sap  and  affording  the  means  of  subsistence,  these 
creatures  subsist. 

17.  The  two  omentum-spits  are  made  of  karsh- 
marya  wood.  For  when  the  gods  in  the  beginning 
seized  (slew)  a  victim,  then,  as  it  was  drawn  upwards, 
its  sacrificial  essence  ^  flowed  downwards,  and  from 
it  sprang  a  tree ;  and  because  it  flowed  down  from 
the  (victim)  as  it  was  drawn  (karsh)  upwards,  there- 
fore  (it  became)  a   karshmarya  tree^     With   that 


^  The  two  vapa^rapawis  (omentum-roasters)  consist  of  sticks  of 
karshmarya  wood  (GmeHna  Arborea),  one  of  them  being  quite 
straight,  while  the  other  is  bifurcate  at  the  top,  thus  resembhng 
a  prop. 

2  Or,  its  flesh-juice,  medha.  The  Ka«va  text  reads  throughout 
medhas. 

^  The  Kawva  text  has  the  preferable  reading,— Sa  yat  kr/shya- 
mawat  samabhavat  tasmat  karshmaryo  nama,  'and  because  it 
sprang  from  that  drawn-up  (victim),  therefore  it  is  called  kar- 
shmarya.' 


Ill  KANDA,    8  ADHYAYA,    2  BRAHMAiVA,   20.         1 95 

same  sacrificial  essence  he  now  perfects  it,  and 
makes  it  whole ;  therefore  the  two  omentum-spits 
are  of  karshmarya  wood. 

18.  He  cuts  it  (the  omentum)  off  on  all  sides 
(from  the  belly)  and  heats  it  at  the  cooking-fire  : 
thus  it  becomes  cooked  for  him  already  at  this 
(fire)\  The  Agnidh  again  takes  a  firebrand  (from 
the  .Samltra,  and  walks  in  front).  They  go  behind 
the  pit  (i;atvala)  and  proceed  to  the  Ahavaniya. 
The  Adhvaryu  throws  that  (top  part  of  the)  grass- 
stalk  into  the  Ahavaniya  with,  'O  Vayu,  graci- 
ously accept  the  drops!'  for  this  is  the  kindler 
(samidh)  of  the  drops  ^. 

19.  Thereupon  he  heats  the  omentum  while  stand- 
ing on  the  north  side ;  for  he  is  about  to  pass  by 
the  fire  and  to  roast  (the  omentum)  after  walking 
round  to  the  south  side.  Hereby  then  he  pro- 
pitiates it,  and  thus  that  fire  does  not  injure  him 
while  passing  by ;  this  is  why  he  heats  the  omen- 
tum while  standing  on  the  north  side. 

20.  They  take  it  along  between  the  sacrificial 
stake  and  the  fire.  The  reason  why  they  do  not 
take  it  across  the  middle  (of  the  altar)  ^,  where  they 
take  other  sacrificial  dishes,  is  lest  they  should  bring 
the  sacrifice  in  the  middle  into  contact  with  the 
uncooked  (omentum).  And  why  they  do  not  take 
it  there  outside  (the  altar)  along  the  front  of  the 
sacrificial  stake,  is  that  they  would  thereby  put  it 
outside  the   sacrifice ;    therefore  they  take  it  along 

^  [He  does  so,  thinking],  '  Lest  I  should  cook  it  on  the  Aha- 
vaniya uncooked.'     Kawva  rec. 

2  '  For  it  is  for  the  drops  that  he  thus  lights  it.'     Ka«va  rec. 

^  That  is,  across  the  altar  immediately  behind  the  fire  cr  high 
altar. 

O    2 


196  DATAPATH  A-BR  A  HMAA^A. 

between  the  sacrificial  stake  and  the  fire.  Having  gone 
round  to  the  south  side,  the  Pratiprasthatr2  roasts  it. 

21.  Thereupon  the  Adhvaryu,  having  taken  ghee 
with  the  dipping-spoon,  pours  it  upon  the  omentum, 
with,  *  May  Agni  graciously  accept  the  ghee, 
Hail!'  Thus  those  drops  thereof  reach  the  fire  after 
becoming  cooked  offerings,  made  with  Svaha  (hail)  ! 

22.  He  then  says  (to  the  ]Maitravaru;/a^),  '  Recite 
to  the  drops!'  He  recites  to  the  drops  verses 
addressed  to  Agni-.  The  reason  why  he  recites  to 
the  drops  verses  addressed  to  Agni,  is  that  rain 
originates  from  gifts  made  from  this  earth,  for  from 
here  it  is  that  Agni  obtains  the  rain ;  by  means  of 
these  drops  (falling  from  the  omentum)  he  obtains 
those  (rain)  drops,  arid  those  drops  rain  down  ;  there- 
fore he  recites  to  the  drops  verses  addressed  to 
Agni.     When  it  is  roasted, — 

23.  The  Pratiprasthatr/ says,  *  It  is  roasted:  pro- 
ceed^ !'  The  Adhvaryu,  having  taken  the  two  spoons 
and  stept  across  (to  the  north  side  of  the  fire)  and 
called  for  the  ^'rausha^',  says  (to  the  Maitravaru7za), 
'  Prompt  for  the  Svahas  ^ ! '  and  offers  (the  ghee) 
when  the  Vasha/  has  been  pronounced  ^ 

^  Thus  according  to  the  commentator  on  Katy.  VI,  6,  18.  See 
also  note  on  IV,  2,  5,  22,  and  Haug,  Transl.  Ait.  Br.  p.  loi  note. 

^  The  (invitatory)  formulas  are  Rig-veda  I,  75,  i,  and  III,  21, 
1-5;  Ait.  Br.  II,  12  ;  A^v.  ^r.  Ill,  4,  i. 

^  The  Pratiprasthatr/ withdraws  the  omentum  from  the  fire,  and 
takes  it  (between  fire  and  stake)  to  the  north  of  the  pit,  where  the 
Adhvaryu  in  the  first  place  performs  the  so-called  pra«adana  (vol.  i, 
p.  438  note),  after  which  he  deposits  it  on  the  altar.  Katy.  VI,  6,  20. 

*  That  is,  for  the  offering-prayer  or  ya^ya  of  the  last  fore-offering, 
being  the  last  verse  of  whatever  apri  hymn  may  be  used ;  followed 
by  a  number  of  Svahas,  each  with  the  name  of  some  deity  or  deities 
(cf.  I,  5,  3,  22-23). 

^  Cf.  Haug,  Transl.  Ait.  Br.  p.  100,  note  4. 


Ill  KAA^DA,    8  ADHYAYA,    2  BRAHMAiVA,   26.  I97 

24.  Having  offered,  he  bastes  first  the  omentum, 
then  the  clotted  ghee.  Now  the  A'araka-Adhvaryus, 
forsooth,  baste  first  the  clotted  ghee,  arguing  that  the 
clotted  ghee  is  the  breath  ;  and  a  A'araka-Adhvaryu, 
forsooth,  cursed  Ya^;/avalkya  for  so  doing,  saying, 
'  That  Adhvaryu  has  shut  out  the  breath ;  the  breath 
shall  depart  from  him  !' 

25.  But  he,  looking  at  his  arms,  said,  'These 
hoary  arms — what  in  the  world  has  become  of  the 
Brahman's  word^ !'  Let  him  not  heed  that  (objection 
of  the  T^arakas)  ;  for  this  is  the  last  fore-offering, — 
and  this  being  a  havis-offering,  at  the  last  fore- 
offering  he  first  pours  ghee  into  the  dhruva,  being 
about  to  offer  the  first  two  butter-portions  with  it  2. 
Now,  on  the  present  occasion,  he  will  first  offer  the 
omentum  ;  therefore  let  him  first  baste  the  omentum, 
then  the  clotted  ghee.  And  though  he  does  not 
baste  the  victim  with  ghee,  'lest  he  should  baste 
the  uncooked,'  that  whole  victim  of  his  yet  becomes 
(as  it  were)  basted  with  ghee  in  that  he  bastes  the 
omentum  ;  let  him  therefore  first  baste  the  omentum, 
then  the  clotted  ghee. 

26.  Thereupon  he  makes  an  '  underlayer'  of  ghee 
(in  the^uhu-spoon),and  lays  a  piece  of  gold  thereon. 
Then,  cutting  off  the  omentum  (from  the  spits  and 
putting  it  into  the  spoon),  he  says  (to  the  Hotri), 
'  Recite  (the  invitatory  prayer)  to  Agni  and  Soma 


1  That  is,  so  much  time  has  gone  by  since  I  first  adopted  that 
practice,  and  here  I  am  grown  old  and  still  in  full  vigour.  Say. 
'  But  he,  lying  old  and  worn  out,  said,  "  These  two  arms  have  be- 
come gray — what  in  the  world  has  become  of  the  Brahman's  wordl'" 

Kawva  text. 

2  On  the  two  butter-portions  to  Agni  and  Soma,  succeeding  the 

fore-offerings,  see  part  i,  p.  174  note. 


198  5ATAPATHA-BRAHMAJVA. 


for  the  omentum  and  fat  of  the  buck!'  He  then 
lays  (another)  piece  of  gold  on  (the  omentum)  and 
bastes  it  twice  with  ghee  above. 

27.  The  reason  why  there  is  a  piece  of  gold  on 
both  sides  is  this.  When  they  offer  the  victim  in 
the  fire  they  slay  it ;  and  gold  means  immortal  life : 
hence  it  (the  victim)  rests  in  immortal  life.  And  so 
it  rises  from  hence,  and  so  it  lives ;  for  this  reason 
there  is  a  piece  of  gold^  on  both  sides.  Having 
called  for  the  Sraushaf,  he  says  (to  the  Maitrava- 
rwia.),  '  Prompt  (the  Hotrz  to  recite  the  offering- 
prayer  ^  on)  the  omentum  and  fat  of  the  buck  for 
Agni  and  Soma !'  He  does  not  say, '.  .  .  (the  omen- 
tum and  fat)  brought  forward  ;'  when  the  Soma  has 
been  pressed  he  says,  'brought  forwards'  He  offers 
when  the  Vasha^  has  been  pronounced. 

28.  Having  offered  the  omentum,  he  lays  the  two 
spits  together  and  throws  them  after  (the  omentum 
into  the  fire),  with,  'Consecrated  by  Svaha,  go 
ye  to  t)rdhvanabhas^  son  of  the  Maruts!'  He 
does  so,  thinking, '  Lest  these  two  wherewith  we  have 
cooked  the  omentum  should  come  to  nought.' 

29.  The  reason  why  they  perform  with  the  omen- 
tum is  this.  For  whatever  deity  the  victim  is  seized, 
that  same  deity  he  pleases  by  means  of  that  fat  (part) ; 
and  that  same  deity,  thus  pleased  with  that  fat,  waits 

^  The  Kawva  text  has  '  hirawyajalka  (masc.) '  here  and  elsewhere. 

2  The  anuvakya  and  ya^ya  for  the  omentum  are  Rig-veda  I,  93, 
I  and  5  respectively. 

^  At  the  animal  offerings  on  the  Soma-days  he  adds  to  his  praisha 
(order)  the  word  '  prasthitam,'  lit.  standing  before  (the  altar).  Katy. 
VI,  6,  27.     See  also  S.  Br.  IV,  4,  3,  9. 

*  Urdhvanabhas,  'he  who  drives  the  clouds  upwards'  (or,  keeps 
the  clouds  above),  or,  perhaps,  'he  w^ho  is  above  (in)  the  welkin,' 
is  apparently  a  name  of  Vayu,  the  wind.     Cf.  Ill,  6,  i,  16. 


Ill  KANDA,    8  ADHYAYA,    3  BRAHMAA^A,   2.  1 99 

patiently  for  the  other  sacrificial  dishes  being  cooked  ; 
this  is  why  they  perform  with  the  omentum. 

30.  They  then  cleanse  themselves  over  the  pit^ 
For  in  quieting  and  cutting  up  (the  victim)  they 
wound  it ;  and  water  being  a  means  of  soothing, 
they  now  soothe  it  by  means  of  water,  heal  it  by 
means  of  water ;  therefore  they  cleanse  themselves 
over  the  pit. 

Third  BRAHMAiVA. 

1.  For  the  same  deity  for  which  there  is  a  victim, 
he  subsequently  prepares  a  sacrificial  cake  2.  The 
reason  why  he  subsequently  prepares  a  cake  is  this. 
Rice  and  barley,  truly,  are  the  sacrificial  essence 
of  all  animals  (victims)  ^;  with  that  same  essence  he 
now  completes  that  (victim)  and  makes  it  whole. 
This  is  why  he  subsequently  prepares  a  sacrificial 
cake. 

2.  And  why  he  proceeds  with  that  cake  after 
performing  (offering)  with  the  omentum  is  this.  It 
is  from  the  middle  (of  the  victim)  that  this  omentum 
is  pulled  out,  and  from  the  middle  he  now  completes 
that  (victim)  by  means  of  that  sacrificial  essence  and 
makes  it  whole  ;  therefore  he  proceeds  with  that  cake 
after  performing  with  the  omentum.     The  relation  of 

^  They  do  so  with  the  mantra,  Va^.  S.  VI,  17  (Atharva-veda  VII, 
89,  3;  cf.  Rig-veda  I,  23,  22  ;  X,  9,  8). 

^  The  technical  name  of  this  cake  to  Indra  and  Agni  is  pa^u- 
purodaja  (animal-cake).  The  anuvakya  and  y%ya  for  the  chief 
oblation,  are  Rig-veda  I,  93,  2  and  6  respectively ;  for  the  Svish/a- 
kn"t,  III,  I,  23,  and  III,  54,  22  ;  Asv.  Ill,  8,  i ;  5,  9.  For  a  similar 
performance,  described  in  detail,  see  note  on  III,  2,  5,  22. 

^  On  the  sacrificial  essence  passing  successively  from  man  into 
the  horse,  the  ox,  the  goat,  and  finally  into  the  rice  and  barley,  see 
I,  2,  3,  6-7. 


200  ^ATAPATHA-BRAHMAA^A. 

this  (cake  to  the  animal  offering),  indeed,  is  one  and 
the  same  everywhere ;  that  cake  is  prepared  after 
(and  supplementary  to)  a  victim. 

3.  Thereupon  he  cuts  up  the  victim :  '  Move 
thrice  \  and  make  the  heart  the  uppermost  of  the 
thrice-moved!'  thus  (he  says  to  the  slaughterer), 
for  threefold  is  the  sacrifice. 

4.  He  then  instructs  the  slaughterer :  '  If  one 
ask  thee,  "  Is  the  sacrificial  food  cooked,  O  ^Samitar  ?" 
say  thou  only  "Cooked!"  not  "Cooked,  reverend 
sir  !"  nor  "  Cooked,  forsooth  !  "  ' 


'  The  order  of  proceeding  is  not  quite  clear  from  the  context, 
and  seems  to  have  puzzled  the  later  ritualists.  From  Katy.  VI, 
7-8  it  would  seem  that  the  author  of  the  Sutras  means  the  per- 
formance of  the  cake-offering  to  go  on  simultaneously  with  the 
cutting  up  of  the  victim  (and  the  cooking  of  the  portions  and 
roasting  of  the  beast).  The  comm.  on  Katy.  VI,  7,  29,  how- 
ever, protests  against  this  arrangement  as  contrary  to  the  order 
laid  down  in  the  Brahmawa;  and  insists  especially  on  the 
'  atha  (now)'  at  the  beginning  of  this  paragraph.  This  particle 
is,  however,  often  used  in  a  vague  sense ;  as  very  frequently 
when,  after  sketching  the  chief  course  of  performance,  the  author 
turns  back  to  fill  in  the  details.  There  seems  also  a  difference 
of  opinion  as  to  the  exact  meaning  of  the  above  direction  given  by 
the  Adhvaryu  to  the  6'amitar  after  (as  would  seern)  the  portions 
have  been  cooked.  The  commentator  on  Katy.  VI,  8,  i  ap- 
parently takes  '  tri/^  pra/^yavaya  '  in  the  sense  of  '  shake  thrice  '  or 
*  turn  thrice.'  Saya«a,  on  the  other  hand,  explains  it  as  meaning 
that  the  Samitri  is  to  divide  the  portions  into  three  parts,  according 
to  whether  they  are  destined  for  the  chief  offerings,  or  the  Svish/a- 
krit,  or  the  by-offerings  (?).  As  the  direction  cannot  refer  to  the 
taking  out  of  the  portions  from  the  cooking-vessel  (ukha)  it  would 
seem  that  the  ^'amitar  is  either  to  move  (shake)  the  vessel  itself,  or 
to  stir  the  contents,  perhaps  hereby  separating  the  respective  por- 
tions. The  Ka«va  text  reads,  Tri/i  pra/^yavayad  ity  uttame  pra/^yava 
uttamardhe  hr/dayaw^  kurutad  iti.  The  heart,  when  done,  is  to  be 
removed  from  the  spit  and  laid  on  the  portions;  whereupon  the 
Adhvaryu  pours  ghee  on  the  portions  (paragraph  8). 


in  KANDA,    8  ADHYAYA,  3  BRAHMAA^A,  lO.    20I 

5.  Having  then  taken  clotted  ghee  with  the^uhu, 
the  Adhvaryu,  stepping^  up  (from  the  altar)  to  (the 
^'amitra),  asks,  *  Is  the  sacrificial  food  cooked,  O 
.Samitar?'  'Cooked/  he  says.  'That  is  of  the 
gods,'  says  the  Adhvaryu  in  a  low  voice. 

6.  The  reason  why  he  asks  is  this.  Cooked, 
forsooth,  not  uncooked  (must  be)  the  gods'  food ; 
and  the  ^'amitr^'  indeed  knows  whether  it  is  cooked 
or  uncooked. 

7.  And  again,  why  he  asks.  'I  will  perform 
with  cooked  (food),'  so  he  thinks ;  and  if  that  sacri- 
ficial food  be  uncooked,  it  is  yet  cooked  food  for  the 
gods,  and  is  cooked  as  regards  the  Sacrificer ;  and 
the  Adhvaryu  is  guiltless ;  on  the  slaughterer  that 
guilt  lies.  Thrice  he  asks,  for  threefold  is  the  sacri- 
fice. And  as  to  his  saying,  '  That  is  of  the  gods,' 
that  which  is  cooked,  indeed,  belongs  to  the  gods ; 
therefore  he  says,  'That  is  of  the  gods.' 

8.  The  heart  he  bastes  (with  clotted  ghee)  first 
of  all ;  for  the  heart  is  the  self  (soul),  the  mind ; 
and  the  clotted  ghee  is  the  breath ;  he  thus  puts 
the  breath  into  its  (the  victim's)  self,  into  its  mind ; 
and  thus  it  verily  becomes  the  living  food  of  the 
gods,  and  immortal  for  the  immortals. 

9.  He  bastes  it  with  (Va^.  S.  VI,  i8),  '  May  thy 
mind  unite  with  the  mind;  thy  breath  with 
the  breath  !'  He  utters  no  Svaha  ('  hail'),  for  this 
is  not  an  oblation.  They  remove  the  victim  (from 
the  cooking-fire)  ^ 

10.  They  take  it  along  the  back  of  the  pit,  and 

^  The  Adhvaryu  removes  the  dish  northwards  from  the  fire, 
takes  the  portions  out  of  it,  puts  them  into  some  kind  of  basket, 
and  performs  'pra«adana'  (p.  196,  note  3)  on  them. 


202  5'ATAPATHA-BRAHMAiVA. 

between  the  sacrificial  stake  and  the  (Ahavaniya) 
fire.  The  reason  why,  though  it  is  cooked,  they 
do  not  take  it  across  the  middle'  (of  the  altar),  as 
they  take  other  sacrificial  dishes,  is  'lest  they 
should  bring  the  sacrifice  in  the  middle  in  connec- 
tion with  that  which  is  cut  up  by  limbs  and  mangled.' 
And  why  they  do  not  take  it  outside  (the  altar)  in 
front  of  the  stake,  is  that  they  would  thereby  put 
it  outside  the  sacrifice :  therefore  they  take  (the 
flesh)  along  between  the  stake  and  the  fire.  When 
they  have  put  it  down  south  (of  the  fire),  the  Prati- 
prasthatr/  cuts  off  (the  portions).  There  are  Plaksha 
branches  ^  (Ficus  Infectoria)  by  way  of  an  upper  barhis 
(covering  of  altar) ;  thereon  he  cuts.  The  reason 
why  there  are  Plaksha  branches  by  way  of  an  upper 
barhis  is  this. 

11.  For  when  the  gods,  at  first,  seized  an  animal 
(to  sacrifice),  Tvash//^  first  spat  upon  its  head, 
thinking,  'Surely,  thus  they  will  not  touch  it!'  for 
animals  belong  to  Tvash/r/.  That  (spittle  became) 
the  brain  in  the  head  and  the  marrow  in  the  neck- 
bone  ^ :  hence  that  (substance)  is  like  spittle,  for 
Tvash/r/  spat  it.  Let  him  therefore  not  eat  that, 
since  it  was  spitten  by  Tvash/rz. 

12.  Its  sacrificial  essence  flowed  down  and  there 
a  tree  sprang  up.  The  gods  beheld  it ;  wherefore 
it    (was    called)    'prakhya'   (visible),    for    'plaksha,' 


^  Or,  the  Plaksha  branches  with  which  the  altar  was  covered  on 
the  preceding  night.  See  p.  120,  note  3.  The  Ka«va  text  (as 
Taitt.  S.  VI,  3,  10,  2)  speaks  of  one  Plaksha  branch  put  on  the 
barhis. 

2  Anuka,  of  which  anukya  is  the  adjective,  means  'the  fore- 
part of  the  spinal  column.'  The  Ka«va  text  reads,— yan  mastishko 
yad  anuke  ma^^a. 


Ill  KAiVDA,    8  ADHYAYA,    3  BRAHMAiVA,    1 4. 


doubtless,  is  the  same  as  '  prakhya.'  With  that 
same  sacrificial  essence  he  now  completes  it  (the 
victim),  and  makes  it  whole :  hence  there  are 
Plaksha  branches  as  an  upper  covering. 

13.  He  then  makes  an  'underlayer'  of  ghee  both 
in  the  /uhu  and  the  upahhrzt,  and  in  the  vasahoma- 
havani  \  and  the  samavattadhani  ^ ;  and  puts  a  piece 
of  gold  ^^  both  in  the^ihu  and  the  upabhrz't. 

14.  Thereupon  he  addresses  (the  Hotrz)  for  the 
recitation  on  the  havis  to  the  manota  deity  ^  The 
reason  why  he  addresses  him  for  the  recitation  on 
the  havis  to  the  manota  deity  is  this.  All  the  deities 
draw  nigh  to  the  victim  while  it  is  immolated,  thinking, 
'  My  name  he  will  choose,  my  name  he  will  choose  ! ' 
for  the  animal  victim  is  sacrificial  food  for  all  deities. 
The  minds  (manas),   then,  of  all  those  deities  are 

•fixed  upon  (ota)  that  victim  ;  those  (minds  of  theirs) 
he  thereby  satisfies,  and  thus  the  minds  of  the  gods 
have  not  drawn  nigh  in  vain.  For  this  reason  he 
addresses  him  for  the  recitation  on  the  havis  to  the 
manota  deity. 


^  That  is,  the  ladle  used  (as  a  substitute  for  the  ^uhu)  for  ofifering 
the  fat-liquor  or  gravy.     See  paragraph  20. 

2  That  is,  the  vessel  used  for  holding  the  cuttings  (samavatta)  of 
the  i^a ;  also  called  ia'apatri,  see  part  i,  p.  219,  note  3. 

^  See  p.  198,  note  i. 

*  Thereupon  he  says,  'Recite  to  the  manota  (deity)  the  invitatory 
prayer  for  (of)  the  havis  which  is  being  cut  in  portions  (havisho 
'vadiyamanasya).'  Kawva  text;  cf.  Ait.  Br.  II,  10.— While  the  sa- 
crificial portions  are  being  cut  into  the  respective  spoons,  the 
Hotrz' recites  the  Hymn  to  Agni,  Rig-veda  VI,  i,  1-13,  beginning, 
'Thou,  O  wondrous  Agni,  the  first  thinker  (manotrz)  of  this 
hymn,  wert  verily  the  priest.  .  .  .'  From  the  occurrence  of  this  word 
manota,  the  latter  has  come  to  be  the  technical  name  both  of  the 
hymn  itself  and  of  the  deity  (Agni)  to  whom  it  is  recited. 


204  S'ATAPATHA-BRAHMAiVA. 


15.  He  first  makes  a  portion  of  the  hearth  The 
reason  why  he  first  makes  a  portion  of  the  heart 
which  is  in  the  middle,  is  that  the  heart  is  the 
breath,  since  it  is  from  there  that  this  breath  moves 
upward  2 ;  and  the  animal  is  breath,  for  only  so  long 
does  the  animal  (live)  as  it  breathes  with  the  breath ; 
but  when  the  breath  departs  from  it,  it  lies  there 
useless,  even  (as)  a  block  of  wood. 

16.  The  heart,  then,  is  the  animal;  thus  he  first 
makes  a  portion  of  its  very  self  (or  soul).  And, 
accordingly,  if  any  portion  were  omitted,  he  need 
not  heed  this,  since  it  is  of  his  entire  animal  victim 
that  the  first  portion  is  made  which  is  made  of  the 
heart.  He  therefore  first  makes  a  portion  of  the 
heart,  that  being  in  the  middle.  Thereupon  accord- 
ing to  the  proper  order. 

1 7.  Then  of  the  tongue,  for  that  stands  out  from- 
its  fore-part.  Then  of  the  breast,  for  that  also  (stands 
out)  therefrom  ^  Then  of  the  simultaneously  moving 
(left)  fore-foot  \  Then  of  the  flanks.  Then  of  the 
liver.     Then  of  the  kidneys. 

18.  The  hind-part  he  divides  into  three  parts; 
the  broad  piece  (he  reserves)  for  the  by-offerings  ^ ; 
the  middle  one  he  cuts  into  the  ^uhu  after  dividing 
it  in  two;    the   narrow  piece  (he  reserves)  for  the 

^  Literally,  he  makes  a  cutting  of  the  heart  (hr/dayasya-avadyati), 
that  is  to  say,  he  puts  the  entire  heart  into  the  ^uhu  as  an  offering- 
portion. 

2  Etasmad  dhy  ayam  urdhva/^  pra«a  u^/^arati,  Kawva  rec. 

^  Or,  that  (comes)  after  that  (tongue):  tad  dhi  tato  'nvak, 
Ka/zva  rec, 

*  According  to  Katy.  VI,  7,  6,  it  is  the  foremost  (or  upper)  joint 
(purvana^/aka)  of  the  left  fore-foot  which  is  taken.  The  Ka»va  text 
has  simply  '  atha  dosh«a-^.' 

^  See  in,  8,  4,  9  seq. 


Ill  KANDA,    8  ADHYAYA,    3   BRAHMAiVA,   2  2.         205 

tryanga^.  Then  of  the  simultaneously  moving  (right) 
haunch  I    This  much,  then,  he  cuts  into  the^uhu. 

19.  Then  into  the  upabhm,  he  makes  a  portion 
of  the  upper  part  of  the  fore-foot  belonging  to  the 
tryanga  (viz.  the  right  one) ;  of  the  (narrow  piece 
of  the)  hind-part,  after  dividing  it  in  two ;  and  of 
the  haunch  belonging  to  the  tryanga  (viz.  the  left). 
Thereupon  he  puts  two  pieces  of  gold  on  (the  flesh 
oblations  in  the  spoons)  and  pours  ghee  thereon, 

20.  He  then  takes  the  oblation  of  gravy  ^  with(Va^. 
S.  VI,  18),  'Thou  art  trembling,'  for  quivering, 
as  it  were,  is  the  broth  :  hence  he  says,  '  Thou  art 
trembling;' — '  May  Agni  prepare*  thee!'  for  the 
fire  does  indeed  cook  it :  hence  he  says,  '  May  Agni 
prepare  thee!' — 'The  waters  have  washed  thee 
together,'  for  the  water  indeed  gathers  together 
that  (fat)  juice  from  the  limbs :  hence  he  says, 
'  The  waters  have  washed  thee  tog^ether.' 

21.  'For  the  sweeping  of  the  wind — thee!' 
for  verily  yonder  blower  sweeps  along  the  air,  and 
for  the  air  he  takes  it  :  hence  he  says,  '  For  the 
sweeping  of  the  wind  (I  take)  thee.' 

22.  'For  the  speed  of  Pushan,' — Pushan's 
speed,  forsooth,  is  yonder  (wind)^,  and  for  that  he 
takes  it:  hence  he  says,  'For  the  speed  of  Pushan.' 

^  Literally,  the  three-limbs,  the  technical  name  of  the  portion  for 
Agni  Svish/akrz't. 

'^  For  'athaika/^arayai  srone/i'  the  Ka«va  text  reads  'athlfdhyu- 
dhasa/^  srone/i,'  of  the  hip  above  the  udder. 

^  Vasa,  i.  e.  the  melted  fat  (and  juice)  mixed  with  the  water  in 
which  the  portions  have  been  cooked,  and  forming  a  rich  gravy, 
offered  with  the  Vasahomahavani. 

*  Literally,  'mix ' — sii,  this  root  being  here,  as  usual,  confounded 
with  srt,  to  cook. 

^  Esha  vava  piisha  yo  'yam  pavata  etasma  u  hi  grihnati,  Ka«va 
recension. 


206  DATAPATH  A-BRAHMAiVA. 

23.  '  From  the  hot  vapour  may  totter — ;'  the 
hot  vapour,  namely,  is  yonder  (wind),  and  for  that  he 
takes  it :  hence  he  says,  '  From  the  hot  vapour  may 
totter — .'  Thereupon  he  bastes  it  twice  with  ghee 
above. 

24.  He  then  mixes  it  either  with  the  crooked 
knife  or  with  the  chopping-knife \  with  ' — Con- 
founded hatred"!'  whereby  he  chases  away  from 
here  those  evil  spirits,  the  Rakshas. 

25.  The  broth  which  is  left  he  pours  into  the 
Samavattadhani,  and  therein  he  throws  the  heart, 
tongue,  breast,  the  broad  piece  (of  the  back  part), 
the  kidneys,  and  the  rectum.  He  then  bastes  it 
twice  with  ghee  above. 

26.  The  reason  why  there  is  a  piece  of  gold  on 
each  side  is  this.  When  they  offer  up  the  victim 
in  the  fire,  they  slay  it,  and  gold  means  immortal 
life :  thereby  then  it  rests  in  immortal  life ;  and 
so  it  rises  from  hence,  and  so  it  lives.  This  is  why 
there  is  a  piece  of  gold  on  each  side. 

27.  And  because  he  cuts  crossways, — of  the  left 
fore-foot  and  the  right  haunch  ;  and  of  the  right  fore- 
foot and  the  left  haunch, — therefore  this  animal  draws 
forward  its  feet  crossways.  But  were  he  to  cut 
straight  on,  this  animal  would  draw  forward  its  feet 
(of  the  same  side)  simultaneously :  therefore  he  cuts 
crossways.  Then  as  to  why  he  does  not  make 
cuttings  of  the  head,  nor  the  shoulders,  nor  the 
neck,  nor  the  hind-thighs. 

^  6'asena  va  par^vena  va,  Kawva  text. 

^  This  forms  part  of  the  preceding  formula  (as  subject  to  the  verb 
'  may  totter '),  though  the  author  seems  to  separate  it  therefrom,  as 
does  Mahidhara.  The  meaning  of  the  formula  seems  to  be,  'May 
the  enemies  perish,  confounded  by  (?)  the  hot  vapour !' 


Ill  KANDA,    8  ADHYAYA,    3  BRAHMAiVA,   30.         207 

28.  Now  the  Asuras,  in  the  beginning,  seized  a 
victim.  The  gods,  from  fear,  did  not  go  near  it\ 
The  Earth^  then  said  unto  them,  'Heed  ye  not  this  : 
I  will  myself  be  an  eye-witness  thereof,  in  whatsoever 
manner  they  will  perform  this  (offering),' 

29.  She  said,  '  Only  one  oblation  have  they  offered, 
the  other  they  have  left  over.'  Now  that  which  they 
left  over  are  these  same  portions.  Thereupon  the 
gods  made  over  three  limbs  to  (Agni)  Svish/akm, 
whence  the  Tryahga  oblations.  The  Asuras  then 
made  portions  of  the  head,  the  shoulders,  the  neck,  and 
the  hind-thighs :  therefore  let  him  not  make  portions 
of  these.  And  since  Tvash^'rz  spat  upon  the  neck, 
therefore  let  him  not  make  a  portion  of  the  neck. 
Thereupon  he  says  (to  the  Hotrz),  '  Recite  (the  in- 
vitatory  prayer)  to  Agni  and  Soma  for  the  havis  of  the 
buck!'  Having  called  for  the  ^'rausha/,  he  says  (to 
the  Maitravaru;^a),  '  Prompt  (the  Hotrz  to  recite 
the  offering-prayer  ^  for)  the  havis  of  the  buck  to 
Agni  and  Soma!'  He  does  not  say  '(the  havis) 
made  ready:'  when  the  Soma  has  been  pressed 
he  says  '  made  ready.' 

30.  In  the  interval  between  the  two  half-verses  of 
the  offering-prayer  he  offers  the  oblation  of  gravy. 
It  is  from  out  of  this  that  that  essence  (juice)  has 
risen  upwards  here, — that  sap  of  this  earth  whereby 
creatures   exist   on  this   side   of  the   sky^ ;   for  the 

^  The  St.  Petersburg  Diet,  takes  '  Na-upaveyu/z '  in  the  sense  of 
'they  did  not  fall  in  therewith;  they  did  not  feel  inclined  for  it;' 
as  above,  III,  7,  3,  3.  Saya7?a  explains  it  by  '  nopagata/^ '  (MSS. 
napagata^). 

2  That  is,  Aditi,  according  to  the  Ka«va  recension. 

^  The  yagya.  and  anuvakya  are  I,  93,  3  and  7  respectively. 

*  Ito  va  ayam  urdhva  uMkrAo  raso  yam  idam  imn/i  pra^a 
upa^ivanty  arvag  divo  'sminn  antarikshe,  Kmva,  recension. 


2o8  S-ATAPATHA-BRAHMAiVA. 

oblation  of  gravy  is  sap,  and  essence  is  sap  :  thus  he 
renders  the  sap  strong  by  means  of  sap,  whence  this 
sap  when  eaten  does  not  perish. 

31.  And  as  to  why  he  offers  the  oblation  of  gravy 
in  the  interval  between  the  two  half-verses  of  the 
offering-prayer,  —  one  half-verse,  forsooth,  is  this 
earth,  and  the  other  half-verse  is  yonder  sky.  Now 
between  the  sky  and  the  earth  is  the  air,  and  it. is  to 
the  air  that  he  offers  :  therefore  he  offers  the  oblation 
of  gravy  between  the  two  half-verses  of  the  offering- 
prayer, 

32.  He  offers  with  (Va^.  S.  VI,  19),  '  Drink  the 
ghee,  ye  drinkers  of  ghee  !  Drink  the  gravy, 
ye  drinkersof  gravy  !  thou  art  the  havis  of  the 
air,  Hail!'  With  this  prayer  to  the  All-gods  he 
offers,  for  the  air  belongs  to  the  All-gods  :  because 
creatures  move  about  here  in  the  air  breathing  in 
and  breathing  out  therewith,  therefore  it  belongs  to 
the  All-gods.  As  the  Vasha^  (of  the  offering-prayer 
for  the  meat  portions)  is  pronounced,  he  offers  the 
portions  that  are  in  the  ^uhu. 

33.  Thereupon,  while  taking  clotted  ghee  with  the 
^uhu,  he  says  (to  the  Hotr/),  '  Recite  (the  invitatory 
prayer)  to  the  Lord  of  the  forest !'  Having  called 
for  the  ^'rausha/,  he  says  (to  the  Maitravaru;ja), 
'  Prompt  (the  Hotrz  to  recite  the  offering-prayer)  to 
the  lord  of  the  forest!'  and  offers,  as  the  Vasha/ 
is  pronounced  ^  The  reason  why  he  offers  to  the 
lord  of  the  forest  (the  tree)  is, — he  thereby  makes 
that  thunderbolt,  the  sacrificial  stake,  a  sharer  (in  the 
sacrifice);  and,  the  lord  of  the  forest  being  Soma 2, 

^  For  the  formulas  used  with  this  oblation,  as  well  as  the  Svish/a- 
kn't,  see  Haug,  Transl.  Ait.  Br.  pp.  95-96  n,otes. 
^  Or,  Soma  being  a  tree  (plant). 


Ill  KAA^DA,  8  ADHYAYA,  3  BRAHMAiVA,  36.  209 

he  thereby  makes  the  victim  to  be  Soma.  And  as 
to  his  offering  (to  the  tree)  between  the  two  oblations, 
he  thus  fills  both  completely :  therefore  he  offers 
between  the  two  oblations. 

34.  Thereupon,  while  pouring  together  the  meat 
portions  that  are  for  the  upabhr/t,  he  says  (to  the 
Hotri),  *  Recite  (the  invitatory  prayer)  to  Agni 
Svish/ak/'/t  (the  maker  of  good  offering) !'  Having 
called  for  the  K^raiisha/,  he  says  (to  the  Maitra- 
varu;2a),  '  Prompt  for  Agni  Svish/akr/t !'  and  offers 
as  the  Vasha/  is  pronounced. 

35.  With  what  is  left  of  the  offering  of  gravy,  he 
then  sprinkles  the  quarters,  with,  'The  regions, — 
the  fore-regions, — the  by-regions, — the  inter- 
mediate regions, — the  upper  regions, — to  the 
regions.  Hail !'  For  the  offering  of  gravy  is  sap  : 
thus  he  imbues  all  the  regions  with  sap,  and  hence 
sap  is  obtained  here  on  earth  in  every  region. 

36.  Thereupon  he  touches  (what  remains  of)  the 
victim^:  now  is  the  time  for  the  touching.  And 
whether  he  has  touched  it  before,  fearing  '  those 
(evil  spirits)  that  hover  near  will  tear  it  about,'  or 
whether  he  be  not  afraid"  of  its  being  torn  about, 
let  him  in  any  case  now  touch  (the  victim). 

^  This  touching  takes  place  either  before  or  after  the  invocation 
of  Ida.  (see  I,  8,  1,1  seq.),  whereupon  the  priests  and  sacrificer  eat 
their  respective  portions;  the  straight  gut  being  the  Agnidh's,  the  part 
above  the  udder  (adhyudhni)  the  Hotrfs,  the  kloman  (apparently 
the  right  lung)  the  Brahman's,  the  pericardium  (Ppuritit)  the  Adh- 
varyu's,  and  the  spleen  the  sacrificer's  share,  while  the  Ida.  is  eaten 
by  all  of  them. 

2  Or  perhaps, — And  as  to  his  touching  it  before  this,  (he  did  so) 
fearing  lest  those  (evil  spirits)  that  hover  near  would  tear  it  about ; 
and  even  if  he  be  not  (any  longer?)  afraid  of  its  being  torn  about, 
let  him  now  touch  it  in  any  case.     The  Ka«va  text  has  simply, — 

[26]  P 


2IO  ^-ATAPATHA-BRAHMAiVA. 


37.  [Va^.  S.  VI,  20],  'To  Indra  belongeth 
the  out-breathing:  may  it  attend^  to  every 
limb!  To  Indra  belongeth  the  in-breathing  : 
it  is  attended  to  in  every  limb.'  Where  it  has 
been  cut  up  limb  by  limb,  there  he  heals  it  by 
means  of  the  out-breathing  and  in-breathing. — '  O 
divine  Tvash/rz,  let  thine  ample  (forms) 
closely  unite  together,  that  it  be  uniform 
what  is  of  different  shape:'  whereby  he  makes 
it  completely  enclosed  (in  its  limbs  and  flesh). 
'May  thy  friends,  thy  father  and  mother^  to 
please  thee,  joyfully  welcome  thee  going  to 
the  gods!'  Thus,  having  made  it  whole  wherever 
he  has  offered  (a  piece  of)  it,  he  afterwards  unites  it 
firmly,  and  that  body  (self)  of  it  is  complete  in  yonder 
world. 

Fourth  BRAHMAiVA. 

I.  Now  there  are  three  elevens  at  the  animal 
offering, — eleven  fore-offerings,  eleven  after-offerings, 
and  eleven  by-offerings:  ten  fingers,  ten  toes,  ten 
vital  airs,  and  the  out-breathing,  in-breathing  and 
through-breathing — this  much  constitutes  man,  who 
is  the  highest  of  animals,  after  whom^  are  all  animals. 


This  is  tlie  time  for  touching ;  but  if  he  think,  '  Those  standing 
about  here  will  meddle  with  it,'  he  may  also  touch  it  before :  but 
this  is  certainly  the  time  for  touching. 

^  The  St.  Petersburg  Dictionary  suggests  that '  nididhyat '  and 
'nidhita'  are  probably  corruptions  of  forms  from  '  dha;'  the  Taitt. 
S.  (I,  3,  10)  having  '  ni  dedhyat — vi  bobhuvat'  instead.  Mahi- 
dhara  also  takes  'nididhyat'  from  'dhi'  in  the  sense  of  'dha,' — '  In- 
dra's  out-breathing  is  infused  into  every  limb ;  Indra's  in-breathing 
has  been  infused  into  every  limb.'  The  Ka«va  text  has  '  -nidhita/;, 
-nididhe.' 

2  Rather,  '  the  mothers  (or  mother)  and  fathers.'  The  Taitt.  S. 
separates  mala  pitara/;, '  the  mother  and  the  fathers.' 

^  That  is,  inferior  to  whom,  or,  after  the  manner  of  whom. 


Ill  KAiVDA,    8  ADHYAVA,    4  BRAHMAiVA,   7.  211 

2.  Now  they  say,  *  What,  then,  Is  done  at  the  sacri- 
fice whereby  the  vital  air  is  kindly  to  all  the  limbs  ?' 

3.  When  he  divides  the  hind-part  into  three 
portions, — the  hind-part  being  (an  opening  of  the) 
vital  air,  and  that  (animal)  extending  from  thence 
forward,  that  vital  air  pervades  it  all  through. 

4.  And  in  that  he  cuts  the  hind-part  into  three 
portions, — one  third  for  the  by-offerings,  one  third 
into  the  jnjihii,  and  one  third  into  the  upahhrzt, — 
thereby  the  vital  air  is  kindly  to  all  the  limbs. 

5.  He  alone,  however,  may  slay  an  animal  who 
can  supply  it  with  the  sacrificial  essence  \  And  if  it 
be  lean,  let  him  stuff  into  the  hind-part  whatever 
may  be  left  of  the  fat  of  the  belly  :  the  hind-part 
being  (an  opening  of)  the  vital  air,  and  that  (animal) 
extending  from  thence  forward,  that  vital  air  per- 
vades it  all  through.  The  animal,  forsooth,  is  breath  ; 
for  only  so  long  (does)  the  animal  (live),  as  it  breathes 
with  the  breath  ;  but  when  the  breath  departs  from 
it,  it  lies  there  useless,  even  (as)  a  block  of  wood. 

6.  The  hind-part  is  (part  of)  the  animal,  and  fat 
means  sacrificial  essence^:  thus  he  supplies  it  with 
the  sacrificial  essence.  But  if  it  be  tender  (juicy), 
then  it  has  itself  obtained  the  sacrificial  essence. 

7.  Thereupon  he  takes  clotted  ghee ;  for  twofold 
indeed   is    this   (clotted    ghee), — to  wit,  both   ghee 

'  Saya«a  takes  'medham'  as  apposition  to  '  enam,'  and  explains 
it  by  'medharha,  pravr/ddha,' and  'upanayet'  by  'prapnuyal'  (it 
is,  doubtless.  '  zufiihren  ').  The  Kawva  text,  however,  reads, — Tad 
ahu/i  sa  vai  pasum  labheteti  ya  enaw  med'ia  upanayed  iti. 

^  Gudo  vai  pasuk,  medo  vai  medhas  ;  this  is  one  of  many  excep- 
tions to  the  rule  laid  down  by  Professor  Delbriick  regarding  the 
order  of  subject  and  predicate,  Synt.  Forsch.,  III.  p.  26.  Copulative 
sentences  with  a  tertium  comparationis  likewise  do  not  generally 
conform  to  that  rule. 

P    2 


2  I  2  ^ATAPATHA-BRAHMAiVA. 


and  sour  milk^ — and  a  productive  union  means  a 
couple :  thus  a  productive  union  is  thereby  effected. 

8.  Therewith  they  perform  at  the  after-offerings. 
The  after-offerings  mean  cattle,  and  clotted  ghee 
means  milk  :  hence  he  thereby  puts  milk  into  the 
cattle,  and  thus  milk  is  here  contained  (or  beneficial, 
hita)  in  the  cattle;  for  clotted  ghee  means  breath, 
because  clotted  ghee  is  food,  and  breath  is  food. 

9.  Therewith  he  (the  Adhvaryu)  performs  in  front 
(on  the  Ahavaniya)  at  the  after-offerings, — whereby 
he  puts  into  (the  victim)  that  vital  air  which  is  here 
in  front; — and  therewith  he  (the  Pratiprasthatrz) 
performs  behind  (the  altar)  at  the  by-offerings  ^ — 
whereby  he  puts  into  it  that  vital  air  which  is  here 
behind :  thus  two  vital  airs  are  here  contained  (or  bene- 
ficial) on  both  sides,  the  one  above  and  the  one  below. 

*io.  Here  now,  one  (Hotri)  pronounces  the  Vashai* 
for  two, — for  the  Adhvaryu  (who  performs  the  after- 

^  See  p.  156,  note  3. 

^  When  the  priests  and  sacrificer  have  eaten  their  portions  of  the 
Ida,  the  Agnidh  fetches  hot  coals  from  the  -Samitra  (or,  at  the 
animal  offering  connected  with  the  Soma-sacrifice),  optionally  from 
the  Agnidhra,  and  puts  them  on  the  Hotri's  hearth  (p.  148,  note  4), — 
or  at  the  ordinary  animal  offering  (niruflyia  paju),  on  the  north  hip 
(north-west  corner)  of  the  altar  after  removing  the  sacrificial  grass. 
On  these  coals  the  Pratiprasthatrz'  performs  the  by-offerings  (upa- 
ya^),  while  the  Adhvar}!!  performs  the  after-offerings  (anuy%a)  on 
the  Ahavaniya.  For  the  by-offerings  the  Pratiprasthatr/  cuts  the 
respective  part  and  the  hind-quarter  (III,  8,  3,  18)  into  eleven  parts, 
and  at  each  Vasha/  throws  one  piece  thereof  with  his  hand  into  the 
fire.  The  recipients  of  the  first  eight  and  the  last  after-offerings, 
on  the  other  hand,  are  the  same  as  those  of  the  nine  after-offerings 
at  the  Seasonal  sacrifices  (part  i,  p.  404).  The  Hotr/'s  formulas  for 
the  additional  two  offerings,  inserted  before  the  last,  are :  9.  The 
divine  lord  of  the  forest  [10.  The  divine  barhis  of  water-plants] 
may  graciously  accept  (the  offering)  for  abundant  obtainment  of 
abundant  gift!  Vausha/!'  (cf.  part  i,  p.  235;  Asv.Sr.  Ill,  6,  13.) 


Ill  KANDA,    8  ADHYAYA,    4  BRAHMAiVA,    I  7.        213 

offerings)  and  for  him  (the  Pratiprasthatrz)  who  per- 
forms the  by-offerings.  And  because  he  offers  them 
by  (in  addition  to)  the  offering  (Adhvaryu),  therefore 
they  are  called  by-offerings.  And  in  performing  the 
by-offerings,  he  produces  (offspring) ^  since  he  per- 
forms the  by-offerings  behind  (the  altar),  and  from 
behind  offspring  is  produced  from  woman. 

11.  He  offers  the  by-offerings  with  (Va^.  S.  VI,  2 1), 
'Go  thou  to  the  sea,  Hail!'  The  sea  is  water, 
and  seed  is  water  :  he  thereby  casts  seed. 

12.  'Go  thou  to  the  air,  Hail!'  It  is  into 
(along)  the  air  that  offspring  is  born :  into  the  air  he 
produces  (offspring). 

13.  *  Go  thou  to  the  divine  Savitre,  Hail!' 
Savitr/  is  the  impeller  of  the  gods  :  impelled  by 
Savitre  he  thus  produces  creatures. 

14.  'Go  thou  to  Mitra  and  Varu/za,  Hail!' 
Mitra  and  Varu;^a  are  the  out-breathing  and  in- 
breathing :  he  thus  bestows  out-breathing  and  in- 
breathing on  the  creatures. 

15.  '  Go  thou  to  the  day  and  the  night.  Hail !' 
It  is  through  (along)  day  and  night  that  offspring  is 
born  :  through  day  and  night  he  causes  creatures  to 
be  born. 

16.  'Go  thou  to  the  metres,  Hail!'  There 
are  seven  metres  ;  and  there  are  seven  domestic  and 
seven  wild  animals  :  both  kinds  he  thus  causes  to  be 
produced. 

17.  'Go  thou  to  heaven  and  earth.  Hail!' 
For,   Pra^apati,   having  created  the  living   beings, 


*  Praivaina;;?  ta^  ^anayati, '  he  causes  it  (the  victim)  to  be  born 
(again),'  Ka«va  rec.  The  above  passage  has  apparently  to  be 
understood  in  a  general  sense, '  he  causes  birth  to  take  place  among 
living  creatures.' 


2  1 4  6'ATAPATHA-BRAHMAiVA. 

enclosed  them  between  heaven  and  earth,  and  so 
these  beings  are  enclosed  between  heaven  and  earth. 
And  in  like  manner  does  this  (offerer),  having  created 
living  beings,  enclose  them  between  heaven  and  earth. 
1 8.  He  then  makes  additional  by-offerings  (ati- 
upaya^).  Were  he  not  to  make  additional  by-offer- 
ings, there  would  only  be  as  many  living  beings  as 
were  created  in  the  beginning ;  they  would  not  be 
propagated;  but  by  making  additional  by-offerings 
he  indeed  propagates  them ;  whence  creatures  are 
again  born  here  repeatedly  ^ 

Fifth  BRAHMAivA. 

1.  He  makes  the  additional  by-offerings: — with 
'  Go  thou  to  the  sacrifice",  Hail !'  The  sacrifice 
is  water,  and  seed  is  water :  he  thus  casts  seed. 

2.  'Go  thou  to  Soma,  Hail!'  Soma  is  seed: 
he  thus  casts  seed. 

3.  'Go  thou  to  the  heavenly  ether,  Hail!' 
The  heavenly  ether  is  water,  and  seed  is  water :  he 
thus  casts  seed. 

4.  'Go  thou  to  Agni  Vai^vanara,  Hail!' 
Agni  Vaii-vanara  ('  belonging  to  all  men ')  is  this 
earth,  and  she  is  a  safe  resting-place  :  upon  that 
safe  resting-place  he  thus  produces  (creatures). 

5.  He  then  touches  his  mouth,  with,  'Give  me 
mind  and  heart!'  thus  indeed  the  by-offerer  does 
not  throw  himself  after  (the  oblations  into  the  fire). 

6.  Thereupon^  they  perform   the  Patnisa/^/ya^as 

^  Or,  '  by  making  additional  by-offerings  he  reproduces  them : 
whence  creatures  are  born  here  returning  again  and  again'  (metem- 
psychosis). 

"^  The  Kawva  text  (as  the  Taitt.  S.)  reverses  the  order  of  this  and 
the  following  formula.     Nor  does  it  beQ:in  a  new  Brahma;za  here. 

^  Having  completed  the  last  after-offering,  the  Adhvaryu,  in  the 


Ill  KANDAy    8  ADHYAYA,    5   BRAHMAiVA,  9.         2  I  5 


with  the  tail  (of  the  victim),  for  the  tail  is  the  hind- 
part,  and  from  the  hind-part  of  woman  offspring 
is  produced :  hence  offspring  is  produced  by  the 
Patnisa;;2ya^as  being  performed  with  the  tail. 

7.  For  the  wives  of  the  gods  he  cuts  portions 
from  the  inside,  since  it  is  from  the  inside  of  woman 
that  offspring  is  produced  ;  for  Agni  the  householder 
from  above,  since  it  is  from  above  that  the  male 
approaches  the  female. 

8.  Thereupon  they  betake  themselves,  with  the 
heart-spit,  to  the  purificatory  bath  ^  N  ow,  the  anguish 
of  the  victim,  in  being  slaughtered,  concentrates 
itself  into  the  heart,  and  from  the  heart  into  the 
heart-spit;  and  whatever  part  of  cooked  (food)  is 
pierced  that  becomes  palatable^ :  therefore  let  him 
roast  it  on  the  spit  after  piercing  it.  Uppermost  on 
the  thrice-moved  (portions  of  the)  victim  he  places 
that  heart  after  pulling  it  off  (the  spit). 

9.  He  (the  slaughterer)  then  hands  the  heart-spit 
(to  the  Adhvaryu).     Let  him  not  throw  it  on  the 

first  place,  throws  the  first  chip  of  the  sacrificial  stake  into  the  fire, 
in  accordance  with  III,  7,  i,  32.  For  the  four  Patnisawya^as,  the 
deities  of  which  are  Soma,  Tvash/rz',  the  wives  of  the  gods,  and 
Agni  the  householder,  see  part  i,  p.  256.  The  first  two  offerings 
may  consist  only  of  ghee,  or,  as  the  last  two,  of  a  piece  of  the  tail. 

^  The  technical  term  for  this  purificatory  ceremony  is  julava- 
bhr/tha,  or  'spit-bath.'  On  the  present  occasion  it  is  not  per- 
formed (see  paragraph  11),  but  it  is  inserted  here  because  it  forms 
the  conclusion  of  the  ordinary  animal  off"ering,  not  connected  with 
the  Soma-sacrifice  {nhudh^-pasu),  as  well  as  of  the  offering  of  a 
sterile  cow  (termed  anObandhya)  to  Mitra  and  Varuwa,  which  con- 
cludes the  Soma-sacrifice.  See  part  i,  p.  379,  note  i,  and  IV,  5, 
2,  I  seq. 

2  ?  Alaw^usha,  '  sufficient  for  eating,'  Sayawa ;  '  sufficient  in 
itself,'  St.  Petersburg  Diet.  The  Ka;/va  text  has  the  probably 
preferable  reading, — atha  alaw^usha///  ir/tam  eva  paritr/ndanti, — 
'they  then  pierce  (with  the  spit)  what  is  already  sufficiendy  cooked.' 


2  1 6  ^ATAPATilA-BRAHMAiVA. 

ground,  nor  into  the  water ;  for  were  he  to  throw  it 
on  the  ground,  that  anguish  would  enter  into  the 
plants  and  trees ;  and  were  he  to  throw  it  into  the 
water,  that  anguish  would  enter  into  the  water : 
hence  neither  on  the  ground,  nor  into  the  water. 

TO.  But  on  going  down  to  the  water,  let  him  bury 
it  at  the  place  where  the  dry  and  the  moist  meet. 
But  if  he  feel  disinclined  to  going  down  (to  the 
water),  he  pours  out  a  vessel  of  water  in  front  of  the 
sacrificial  stake  and  buries  (the  spit)  at  the  place 
where  the  dry  and  the  moist  meet,  with  (Va^.  S. 
VI,  22),  'Injure  thou  not  the  waters  nor  the 
plants!'  thus  it  injures  neither  the  waters  nor  the 
plants;  'From  every  fetter^ — therefrom  de- 
liver us,  O  king  Varu;^a!  That  they  say,  we 
swear  by  the  "Inviolable  (cows),"  by  "Varu;^a^" 

^  This  is  a  doubtful  rendering  in  accordance  with  the  suggestion 
in  the  St.  Petersburg  Diet.,  that '  dhamno-dhamna/2 '  in  this  passage 
is  an  old  corruption  of '  damno-damna/^.'  The  Taitt.  S.  has  the  same 
reading.  Saya«a  and  Mahidhara  take  it  in  the  sense  of 'from  every 
place  (infested  by  enemies,  or,  rendered  fearful  by  thy  noose)  deliver 
us!'     Could  'dhamno-dhamna/^'  be  taken  as  aren,  to  'rar^an.?' 

O  o 

^  ?  Or,  'That  they  say  (i.e.  mention  the  word)  "Cows," — that  we 
swear  by  "  Varu;/a," — therefrom  deliver  us,  O  Varu;;a!'  If  the 
mentioning  of  words  for  cow  (as  well  as  the  taking  in  vain  of 
Varuwa's  name)  is  meant  to  be  censured  in  this  passage,  ^at.  Br. 
II,  2,  4,  14  (part  i,  p.  326  note)  may  be  compared.  It  seems,  how- 
ever, doubtful  whether  the  author  of  the  Brahmawa  took  the 
term  aghnya/z  as  referring  to  'cows'  here.  The  St.  Petersburg 
Diet.,  s.v,  jap,  translates,  'when  we  swear  by  the  name  of 
Varu«a.'  Instead  of  '  Yad  ahur  aghnya  iti  varuweti  ^apamahe,' 
the  Taitt.  S.  (I,  3,  11,  i)  reads  'Yad  apo  aghniya  varu7/eti  sapa- 
mahe,'  which  Saya«a  explains  by  '  O  ye  waters,  O  ye  Aghnya^ 
(?  inviolable  ones,  cows,  waters),  O  Varuwal  thus  we  solicit  thee 
(to  avert  evil  from  us);'  adding  a  passage  to  the  effect  that  he  who 
approaches  his  better  (addressing  him)  by  name,  wishes  him  '  pu- 
wyarti;'  while  in  the  present  mantra,  he  contends  there  is  no  mere 
'  taking  the  name  of  Varuwa  in  vain.' 


Ill  KANDA,    9  ADHYAYA,    I   BRAHMAiVA,  2.  217 


therefrom  deliver  us,  O  Varii;^a!'  Thereby  he 
delivers  him^  from  every  noose  of  Varii;^a,  from  all 
(guilt)  against  Varu;/a. 

II.  He  then  addresses  (the  water)-  with,  'May 
the  waters  and  plants  be  friendly  unto  us, 
unfriendly  to  him  who  hateth  us,  and  whom 
we  hate !'  For  when  they  proceed  with  that  (spit), 
the  waters,  forsooth,  as  well  as  the  plants,  keep  as  it 
were  receding  from  him  ;  but  hereby  he  now  makes 
a  covenant  wdth  them,  and  so  they  again  approach  to 
him,  and  that  expiation  is  performed  (to  them).  He 
does  not  perform  (the  spit-bath)  at  the  animal  offer- 
ing to  Agni  and  Soma,  nor  at  that  to  Agni,  but  only 
at  that  of  the  Anubandhya-cow  3,  for  therewith  the 
whole  sacrifice  attains  to  completion.  And  in  that 
they  perform  (the  ceremony)  with  the  heart-spit  at 
the  cow  (offering),  thereby  indeed  it  comes  to  be 
performed  also  for  the  animal  offering  to  Agni 
and  Soma,  as  well  as  for  that  to  Agni. 

Ninth  Adhyaya.    First  BRAHMAiVA. 

1.  Now  Pra^apati  (the  lord  of  creatures),  having 
createdlivingbeings,felt  himself  as  it  were  exhausted^. 
The  creatures  turned  away  from  him  ;  the  creatures'' 
did  not  abide  with  him  for  his  joy  and  food. 

2.  He   thought  within   him,  '  I   have    exhausted 


^  I.  e.  the  sacrificer  (or  the  victim  representing  the  sacrificer). 

2  According  to  the  Kawva  text  and  Katy.  VI,  lo,  5  they  (the 
priests  and  sacrificer)  touch  the  water  while  muttering  the  formula — 
'  From  every  fetter  ....  and  whom  we  hate.' 

3  See  IV,  5,  I,  5  seq. 

*  Riri/i-ana>^,  Ht.  'emptied,'  as  apyay  means  'to  fill.' 
^  'Pra^a'has  likewise  here  the  meaning  of '  people,  subjects,' 
constituting  the  power  or  glory  {st\)  of  the  king. 


2  1 8  5'ATAPATIIA-BRAHMAA  A. 


myself,  and  the  object  for  which ^  I  have  created  has 
not  been  accompUshed  :  my  creatures  have  turned 
away  from  me,  the  creatures  have  not  abode  with 
me  for  my  joy  and  food.' 

3.  Pra^apati  thought  within  him, '  How  can  I  again 
strengthen  myself:  the  creatures  might  then  return 
to  me ;  the  creatures  might  abide  with  me  for  my 
joy  and  food !' 

4.  He  went  on  praising  and  toiling,  desirous  of 
creatures  (or  progeny).  He  beheld  that  set  of 
eleven  (victims).  By  offering  therewith  Pra^apati 
again  strengthened  himself;  the  creatures  returned 
to  him,  his  creatures  abode  for  his  joy  and  food.  By 
offering  he  truly  became  better. 

5.  Therefore,  then,  let  him  offer  with  the  set  of 
eleven  (victims),  for  thus  he  truly  strengthens  him- 
self by  offspring  and  cattle ;  the  creatures  turn  unto 
him,  the  creatures  abide  with  him  for  his  joy  and 
food; — he  truly  becomes  better  by  offering:  therefore, 
then,  let  him  offer  with  the  set  of  eleven  (victims). 

6.  In  the  first  place  he  seizes ^  a  victim  for  Agni. 
For  Agni  Is  the  head,  the  progenitor  of  the  gods,  he 
is  the  lord  of  creatures  :  and  thereby  the  sacrificer 
truly  becomes  Agni's  own. 

7.  Then  one  for  Sarasvati.  For  Sarasvati  Is 
speech  :  by  speech  Pra^apati  then  again  strengthened 
himself;  speech  turned  unto  him,  speech  he  made 
subject  to  himself.  And  so  does  this  one  now 
become  strong  by  speech,  and  speech  turns  unto 
him,  and  he  makes  speech  subject  to  himself. 

8.  Then  one  for  Soma.     For  Soma  is  food  :  by 


^  For  '  asma  u  kamaya '  we  ought  to  read  '  yasma  u  kamaya,' 
with  Sayawa  and  the  Kawva  text. 

2  Alabh,  to  touch,  seize,  is  a  euphemistic  term  for  immolating. 


Ill  KANDA,    9  ADHYAYA,    I   BRAHMAiVA,    12.         219 

food  Pra^apati  then  again  strengthened  himself; 
food  turned  unto  him,  and  he  made  food  subject  to 
himself.  And  so  does  this  one  now  become  strong 
by  food ;  food  turns  unto  him,  and  he  makes  food 
subject  to  himself. 

9.  And  as  to  why  it  comes  after  that  for  Sara- 
svati, — Sarasvati  is  speech,  and  Soma  is  food :  he 
who  is  incomplete  by  (having  only)  speech,  now 
becomes  indeed  an  eater  of  food. 

10.  Then  one  for  Plash  an.  For  Pushan  means 
cattle ;  by  means  of  cattle  Pra^apati  then  again 
strengthened  himself;  cattle  turned  unto  him,  he 
made  cattle  subject  to  himself.  And  so  does  this 
one  now  become  strong  by  means  of  cattle ;  the 
cattle  turn  unto  him,  and  he  makes  the  cattle  sub- 
ject to  himself, 

11.  Then  one  for  Br^'haspati.  For  Br/haspati 
means  the  priesthood  (brahman) ;  by  means  of  the 
priesthood  Pra^apati  then  again  strengthened  him- 
self; the  priesthood  turned  unto  him,  he  made  the 
priesthood  subject  to  himself.  And  so  does  this 
one  now  become  strong  by  means  of  the  Brahman ; 
the  priesthood  turns  unto  him,  he  makes  the  priest- 
hood subject  to  himself. 

12.  And  as  to  why  it  comes  after  that  for  Pil- 
shan,  —  Pushan  means  cattle,  and  Br^'haspati  the 
priesthood;  hence  the  Brahma;^a  (priest)  has  the 
most  power  over  beasts,  because  they  are  placed 
in  front  (are  protected)  by  him^  because  they  are 
placed  at  the   head   (or  in  his   mouth) ;    therefore 


^  Purahita-^  (pura-ahita>^,  Kawva  rec.)  has  both  the  general  mean- 
ing of '  put  before  him  (as  food)'  and  that  of  '  being  placed  next  in 
order  before  him.' 


2  20  5'ATAPATHA-BRAHMAA'A. 

having   given   all    that,    he   walks    clad    in    sheep- 
skin ^ 

13.  Then  one  for  the  Vii've  deva/^.  For  the 
All-gods  mean  everything  (or  the  All) ;  with  every- 
thing Pra^apati  then  again  strengthened  himself; 
everything  turned  unto  him,  and  he  made  everything 
subject  to  him.  And  so  does  this  one  now  become 
strong  by  everything ;  everything  turns  to  him,  and 
he  makes  everything  subject  to  himself. 

14.  And  as  to  why  it  comes  after  that  for  Br/has- 
pati, — Br/haspati  means  the  priesthood,  and  the  All- 
gods  this  All ;  he  then  makes  the  priesthood  the 
head  of  this  All ;  wherefore  the  Brahman  is  the  head 
of  this  All. 

15.  Then  one  for  Indra.  For  Indra  means  power 
(indriya)  and  vigour  ;  by  power  and  vigour  Pra^apati 
then  again  strengthened  himself;  power  and  vigour 
turned  unto  him,  and  he  made  power  and  vigour 
subject  to  himself  And  so  does  this  one  now  become 
strong  by  means  of  power  and  vigour ;  power  and 
vigour  turn  to  him,  and  he  makes  power  and  vigour 
subject  to  himself 

16.  And  as  to  why  it  comes  after  that  for  the  All- 
gods, — Indra  is  the  nobility,  and  the  All-gods  are  the 
clans  (people) ;  he  thus  places  the  food  before  him. 

17.  Then  one  for  the  Maruts.  For  the  Maruts 
mean  the  clans,  and  a  clan  means  abundance ;  with 
abundance  Pra^apati  then  again  strengthened  him- 
self; abundance  turned  unto  him,  and  he  made 
abundance  subject  to  himself  And  so  does  this 
one  now  become  strong  by  abundance ;   abundance 

^  '  Since  the  lordship  over  cattle  belongs  to  the  Brahman,  there- 
fore (the  sacrificer)  having  given  all  his  property  to  the  Brahmans,' 
&c.    Say. 


Ill  KAiVDA,    9  ADHYAYA,     I   BRAHMAiVA,   23.       22  1 

turns  unto  him,  and   he  makes  abundance  subject 
to  himself. 

18.  And  as  to  why  it  comes  after  that  for  Indra, — 
Indra  is  the  nobihty,  and  the  All-gods  are  the  clans, 
and  the  Maruts  are  the  clans ;  he  thus  guards  the 
nobility  by  the  clan,  and  hence  the  nobility  here  is 
on  both  sides  guarded  by  the  clan. 

19.  Then  one  for  Indra  and  Agni.  For  Agni 
means  penetrating  brilliance,  and  Indra  means  power 
and  vigour ;  with  these  two  energies  Pra^apati  then 
again  strengthened  himself;  both  energies  turned 
unto  him,  and  he  made  both  energies  subject  to 
himself.  And  so  does  this  one  now  become  strong 
by  both  these  energies  ;  both  energies  turn  unto  him, 
and  he  makes  both  energies  subject  to  himself. 

20.  Then  one  for  Savitre.  For  Savitrz  is  the 
impeller  (prasavitrz)  of  the  gods ;  and  so  all  those 
wishes  become  accomplished  for  him,  impelled  as 
they  are  by  Savitrz. 

21.  Then  finally  he  seizes  one  for  Varu;2a; 
thereby  he  delivers  him  (the  sacrificer)  from  every 
noose  of  Varu;^a,  from  every  (guilt)  against  Varu;^a  ^. 

22.  Hence  if  there  be  eleven  sacrificial  stakes, 
let  him  bind  Agni's  (victim)  to  the  one  opposite 
the  fire ;  and  let  them  lead  up  the  others  one  by 
one  in  the  proper  order. 

23.  But  if  there  be  eleven  victims-,  let  them 
only  immolate  at  the  stake  that  for  Agni,  and  after 
that  the  others  in  the  proper  order. 

^  Varuwyad  evaitat  sarvasmat  kilbishad  enaso  'ntato  varu/mpajat 
pvaga/i  pramuH/vati,  Ka«va  rec. 

^  That  is,  if  there  be  eleven  victims  and  only  one  stake,  in  that 
case  Agni's  victim  is  tied  to  the  stake,  and  each  succeeding  victim 
is  tied  to  the  neck  of  the  preceding  one.     Katy.  VIII,  8,  28. 


22  2  ^-ATAPATITA-BRAHMAiVA. 

24.  When  they  lead  them  northwards,  they  lead 
the  one  for  Agni  first,  and  then  the  others  in  the 
proper  order. 

25.  When  they  throw  them  down,  they  throw 
down  first  the  one  for  Agni,  as  the  southernmost ; 
then  the  others  after  leading  them  round  north- 
wards in  the  proper  order. 

26.  When  they  perform  (offerings)  with  the 
omenta,  they  perform  first  with  the  omentum  of 
Agni's  (victim);  then  with  those  of  the  others  in 
the  proper  order. 

27.  When  they  perform  with  those  (chief  obla- 
tions), they  perform  first  with  that  to  Agni ;  then 
with  the  others  in  the  proper  order. 


THE   VASATlVARi   WATER. 

Second  Brahmajva. 

1.  Now,  when  the  head  of  the  sacrifice  (victim) 
was  struck  off,  its  sap,  running,  entered  the  waters. 
It  is  by  that  very  sap  that  those  waters  flow;  that 
very  sap  is  believed  to  be  flowing  there  ^ 

2.  And  when  he  goes  for  the  Vasativari  water, 
he  fetches  that  same  sap  and  puts  it  into  the  sacri- 
fice, and  makes  the  sacrifice  sapful ;  this  is  why  he 
ofoes  for  the  Vasativari  water. 

3.  He  distributes  it  over  all  the  Savanas  (Soma- 
pressings)^;    thereby  he    imbues   all   the    pressings 

^  Yatra  vai  ya_^7iasya  ^iro  '-^////idyata  tas^a  raso  drutvapa//  pravijat 
sa  esha  rasa  eti  ya  eta  apa/^  syandante  tenaivaina  etad  rasena  syan- 
damana  manyante  ya/i  sa  ya^wasya  rasas  tarn  evailad  rasa7«  syan- 
damanam  manyante,  Ka«va  rec. 

^  '  He  divides  it  into  three  parts  for  all  the  pressings,'  Ka«va  text. 
See  note  on  IV,  2,  3,  4. 


Ill  KANDA,    9  ADHYAYA,  2  BRAIIMAiVA,  8.  223 


with  that  sap,  makes  all  the  pressings  sapful :  this 
is  why  he  distributes  it  over  all  the  pressings. 

4.  Let  him  take  it  from  flowing  (water) ;  for 
that  sap  of  the  sacrifice  was  moving  ^ :  let  him 
therefore  take  it  from  flowing  (water). 

5.  Moreover,  it  is  taken  for  the  purpose  of  pro- 
tection. Now,  everything  else  here  on  earth,  what- 
ever it  be,  takes  rest,  even  yonder  blowing  (wind)  ; 
but  these  (waters)  alone  take  no  rest :  therefore  let 
him  take  it  from  flowing  (water). 

6.  Let  him  take  it  by  day,  thinking, '  Seeing,  I  will 
take  the  sap  of  the  sacrifice  ^i'  therefore  let  him  take 
it  by  day.  For  it  is  for  him  that  burns  yonder  (the 
sun)  that  he  takes  It,  since  he  takes  it  for  all  the 
gods,  and  all  the  gods  are  his  rays  of  light :  therefore 
let  him  take  it  by  day.  For  it  is  by  day  alone  that 
he  (shines) :  therefore,  then,  let  him  take  it  by  day. 

7.  And  again,  all  the  gods,  forsooth,  now  come  to 
the  sacrificer's  house  ;  and  if  one  takes  the  Vasativari 
water  before  the  setting  of  the  sun,  it  is  as  when 
one's  better  comes  to  visit  one,  he  would  honour 
him  by  trimming  his  house.  They  draw  nigh  to  that 
sacrificial  food,  and  abide  (upa-vas)  in  that  Vasativari"^ 
water," — that  is  the  Upavasatha  (preparation-day). 

8.  And  if  the  sun  were  to  set  on  any  one's  (Vasati- 
varts)  not  having  been  taken,  then  expiation  is  made. 
If  he  have  performed  a  (Soma-)sacrifice  before  this, 
let  him  (the  Adhvaryu)  take  it  from  his  tank*,  since 


^  Aid  hi ;  see  p.  222,  note  i. 

^  Or  perhaps,  '  I  will  take  it  while  I  see  the  sap  of  the  sacrifice.' 

'  -Vasativari'  seems  to  mean  '  aflfording  dwelling;*  or  perhaps, 
'  that  (water)'  which  abides,  remains  (over  night).'     Cf.  par.  16. 

*  '  Ninahya '  (ninahya//  kumbhdy^,  Kawva  rec.  each  time) ;  a 
vessel  or  cistern,  dug  into  the  ground  for  keeping  water  cool. 


2  24  i-ATAPATHA-BRAHMAATA. 

— _ _ ^ 

that  (water)  of  his  has  been  taken  before  (sunset) 
by  day.  But  should  he  not  have  offered  before,  if 
there  be  one  who  has  offered  (Soma)  settled  close 
by  or  somewhere  thereabout \  let  him  take  it  from 
his  tank,  since  that  (water)  of  his  has  been  taken 
before,  by  day. 

9.  But  if  he  cannot  obtain  either  kind  (of  water), 
let  him  seize  a  firebrand  and  betake  himself  (to  the 
flowing  water),  and  let  him  take  thereof  while  hold- 
ing that  (firebrand)  close  above  it ;  or  let  him  take 
it  while  holding  a  piece  of  gold  close  above  it :  thus 
it  is  made  like  yonder  burning  (sun). 

10.  He  takes  therefrom  with  the  text  (Va^.  S. 
VI,  23),  'Rich  in  havis  are  these  waters,' — for 
the  sap  of  the  sacrifice  entered  into  them,  wherefore 
he  says,  '  Rich  in  havis  (sacrificial  food)  are  these 
waters;' — 'One  rich  in  havis  wooeth  for  (them),' 
for  the  sacrificer,  rich  in  havis,  woos  for  (wishes 
to  obtain)  them ;  wherefore  he  says,  '  One  rich  in 
havis  wooeth  for  (them).' 

1 1.  '  Rich  in  havis  (may  be)  the  divine  cult ;' 
cult,  namely,  means  the  sacrifice ;  thus  he  makes  the 
sacrifice  for  which  he  takes  it  rich  in  sacrificial  food, 
therefore  he  says, '  Rich  in  havis  is  the  divine  cult.' 

12.  'May  Surya  be  rich  in  havis!'  For  he 
takes  it  for  yonder  burning  (sun),  since  he  takes  it 
for  all  the  gods,  and  all  the  gods  are  his  (the  sun's) 
rays  of  light ;  therefore  he  says,  '  May  Surya  (the 
sun)  be  rich  in  havis!' 

13.  Having  fetched  it,  he  deposits  it  behind  the 
Garhapatya  2,  with  (Vaf.  S.'VI,  24),  'I  seat  you  in 

^  Upavasito  va  paryavasito  (prativejo,  Ka«va  text  instead)  va. 
'^  That  is,  behind  the  old  Ahavaniya  of  the  VrUmavams^,  where 
the  altar  would  be  prepared  at  the  ordinary  havirya^iia. 


Ill  KAA'DA,    9  ADHYAYA,    2   BRAHMAiVA,    1 6.         225 


the  seat  of  Agni,  the  safe-housed;'  whereby  he 
means  to  say,  '  I  seat  you  (waters)  in  the  seat  of 
Agni,  whose  house  is  unimpaired.'  And  when  the 
animal  offering  to  Agni  and  Soma  comes  to  a  close, 
then  he  carries  (the  Vasativari  water)  round.  He 
says  (thrice),  'Disperse!'  The  sacrificer  is  seated 
in  front  of  the  Soma-carts  (holding  Soma  on  his 
lap').  He  (the  Adhvaryu)  takes  it  (the  water  stand- 
ing behind  the  Garhapatya). 

14.  He  walks  out  (of  the  hall)  by  the  south  (door), 
and  puts  it  down  on  the  south  hip  (of  the  high  altar), 
with, 'Ye  (waters)  are  Indra  and  Agni's  share!'  for 
he  takes  it  for  all  the  gods,  and  Indra  and  Agni  are 
all  the  gods.  He  takes  it  up  again  and  puts  it  down 
in  front  of  the  lady  (who,  seated  behind  the  Garha- 
patya, touches  the  water-jar).  Walking  round  behind 
the  lady  he  (again)  takes  it. 

15.  He  walks  out  (of  the  hall  by  the  east  door), 
along  the  north  side  (of  the  altar),  and  puts  down 
(the  water)  on  the  north  hip  (of  the  high  altar), 
with, 'Ye  are  Mitra  and  Varu/^a's  share!'  Let 
him  not  put  it  down  in  this  way-,  that  is  redundant, 
and  no  fitting  conclusion  is  thus  attained.  Let  him 
rather  (here  also)  say,  'Ye  are  Indra  and  Agni's 
share!'  only  thus  there  is  nothing  redundant,  and 
so  a  fitting  conclusion  is  obtained. 

16.  That  (Vasativari  water)  is  carried  round  for 
the  sake  of  protection  ;  Agni  is  in  front  (of  the  sacri- 
ficial ground),  and  now  that  (water)  moves  about 
all    round,   repelling  the    evil   spirits.     He    puts    it 

^  According  to  Katy.  VIII,  9,  16. 

2  '  Some  put  it  down  with  this  (formula),  but  let  him  not  put  it 
down  so,  for  thus  completeness  is  left  behind  (or,  has  a  surplus, 
sampad  ri/^yate).'     Ka7/va  text. 

[26]  Q 


2  26  5ATAPATHA-BRAHMAiVA. 


down  in  the  Agnidhra  (fire-house)  with,  'Ye  are  all 
the  gods'  share!'  whereby  he  makes  all  the  gods 
enter  it.  It  is  a  desirable  object  (vara)  to  the  dwellers 
(vasat),  hence  the  name  Vasativari\  and  verily  he 
who  knows  this,  becomes  a  desirable  object  to  the 
dwellers. 

1 7.  Now  there  are  here  seven  formulas ;  with 
four  he  takes  (the  water),  with  one  he  puts  it  down 
behind  the  Garhapatya,  with  one  he  carries  it  round, 
with  one  (he  puts  it  down)  in  the  Agnidhra, — this 
makes  seven.  For  when  the  metres  were  produced 
from  Ykk  (speech),  the  one  consisting  of  seven  feet, 
the  .S'akvari,  was  the  last  (highest)  of  them ; — that 
completeness  (he  brings  about) :  hence  there  are 
seven  formulas. 

THE    SOMA    FEAST. 

Third  BRAHMAivA. 

A.    Pratar-anuvaka  (morning-prayer)  and  Preparatory 

Ceremonies. 

I.  They  (the  priests)  are  wakened  (towards  morn- 
ing). Having  touched  water^,  they  proceed  together 
to  the  Agnidhra  (fire-house)  and  take  the  portions 
of  ghee  (for  the  Savaniya  animal  offerings).  Having 
taken  the  portions  of  ghee,  they  betake  themselves 
(to  the  high  altar).  When  they  have  deposited  the 
ghee,— 

^  Cf.  Taitt.  S.  VI,  4,  2,  'deva^  .  .  .  abruvan,  vasatu  nu  na  idam 
iti,  tad  vasativari;/a?«  vasativaritvam.' 

^  After  performing  their  ablutions  they  have  to  perform  the  pre- 
liminary work  and  ceremonies,  such  as  preparing  the  Garhapatya, 
fetching  and  arranging  the  vessels,  cleaning  of  spoons,  &c.  up  to 
the  depositing  of  the  ghee,  near  the  high  altar. 


Ill  KAA'DA,    9  ADHYAVA,    3  BRAHMAA^A,   5.  227 


2.  He  (the  Adhvaryu)  takes  down  the  king 
(Soma)^  Now  this  (earth)  is  a  safe  resting-place, 
and  the  birth-place  of  living  beings ;  it  is  to  this 
safe  resting-place  that  he  now  takes  him  down ;  he 
spreads  him  thereon,  produces  him  therefrom. 

3.  He  takes  him  down  between  the  shafts ;  for 
the  cart  is  (a  means  of)  the  sacrifice,  and  thus 
alone  he  does  not  put  him  outside  the  sacrifice.  He 
puts  him  on  the  pressing  stones  lying  there  with 
their  heads  (mukha,  mouths)^  towards  each  other; 
for  Soma  is  the  nobility,  and  the  stones  are  the 
clans  (people) ;  he  thereby  raises  the  nobility  over 
the  clan.  And  as  to  why  they  are  lying  with  their 
heads  together, — he  thereby  makes  the  clan  of  one 
head  (or  mouth)  with,  and  uncontentious  towards, 
the  nobles  ;  therefore  they  are  lying  with  their  heads 
towards  each  other. 

4.  He  takes  (Soma)  down,  with  (Va^.  S.  VI,  25), 
'Thee  for  the  heart,  thee  for  the  mind  !'  This  he 
says  for  the  (accomplishment  of  the)  sacrificer's  wish, 
since  it  Is  with  the  heart  and  mind  that  the  sacrificer 
entertains  the  wish  for  which  he  sacrifices  ;  therefore 
he  says,  '  Thee  for  the  heart,  thee  for  the  mind!' 

5.  '  Thee  for  the  sky,  thee  for  the  sun  !'  This, 
on  the  other  hand,  he  says  with  a  view  to  the  world 
of  the  gods.    When  he  says,  'Thee  for  the  sky,  thee 

^  According  to  Katy.  VIII,  9,  24-25,  on  the  previous  evening, — 
immediately  after  the  carrying  round  and  depositing  of  the  Vasati- 
vari  water, — the  Soma  is  placed  on  a  seat  (asandi)  in  the  Agnidhra 
fire  house,  where  the  sacrificer  has  to  watch  over  it  during  that  night. 
This  is  not  mentioned  in  the  Brahmawa,  and  from  what  follows  it 
would  rather  seem  that  the  Soma  is  taken  down  from  the  cart  (see 
III,  6,3,17  seq.).  Otherwise  we  might  translate, '  He  brings  him 
down  (from  the  Agnidhra).' 

^  That  is,  with  their  broad  sides  turned  towards  each  other, 

Q   2 


2  28  ^ATAPATHA-BRAHMAA^A. 

for  the  sun,'  he  means  to  say,  '  Thee  for  the  gods!' 
'Upwards  convey  thou  to  the  sky,  to  the  gods, 
this  cult,  these  invocations!'  Cult,  doubtless, 
means  sacrifice :  he  thereby  means  to  say,  '  Upwards 
carry  thou  this  sacrifice  to  the  sky,  to  the  gods!' 

6.  [Va^.  S.  VI,  26],  'O  Soma,  king,  descend 
unto  all  thy  people!'  whereby  he  brings  him 
down  for  the  lordship,  for  the  sovereignty  of  these 
people  (creatures). 

7.  Having  quitted  his  hold  (of  Soma)  he  sits 
down  by  him,  with,  'May  all  thy  people  descend 
to  thee.'  Now,  in  saying,  'Descend  unto  all  thy 
people,'  he  does  what  is  unseemly,  for  Soma  being 
the  nobility,  he  thereby,  as  it  were,  confounds  good 
and  bad\ — and,  indeed,  in  consequence  thereof, 
people  now  confound  good  and  bad.  But  in  this 
(formula)  he  does  what  is  right  and  according  to 
order, — in  saying,  '  May  all  thy  people  descend  to 
thee,'  he  makes  all  his  subjects  go  down  (on  their 
knees)  before  him  ;  and  hence  when  a  noble  ap- 
proaches, all  these  subjects,  the  people,  go  down 
before  him,  crouch  down  by  him  on  the  ground  2. 
Sitting  near  (Soma),  the  Hotri  is  about  to  recite 
the  morning-prayer. 

8.  Then,  while  putting  a  kindling-stick  (on  the 
fire),  he  (the  Adhvaryu)  says,  '  Recite  to  the  gods 

^  '  He  commits  a  papavasyasawz,  i.  e.  according  to  Haug,  Ait.  Br. 
p.  413, '  a  breach  of  the  oath  of  allegiance  '  (where  Saya;za  explains 
it  by  'exceedingly  bad');  or  'an  (act  of)  perversity,'  Weber,  Ind. 
Stud.  IX,  p.  300.  Saya«a,  to  our  passage,  explains  it  by  '  mixing 
the  bad  with  the  good  (or  better).'  The  literal  translation  is  'a 
bad-bettering.'  What  is  chiefly  implied  in  the  term  is  evidently 
the  showing  of  disrespect  by  an  inferior  to  a  superior  person. 

^  Tasmat  kshatrijam  upary  asinam  adhastad  vija  ima//  pra^a 
upasate.     Ka«va  text. 


Ill  KAiVDA,    9  ADHYAYA,   3  BRAHMAiVA,    lO.         229 

the  early-coming!'  Now  the  early-coming  gods  are 
the  metres,  as  the  after-offerings  are  the  metres  ;  and 
the  after-offerings  are  performed  with,  '  Prompt  (the 
Hot;'/  to  recite)  to  the  gods !  Recite  (the  offering- 
prayer)  to  the  gods ! ' 

9.  And  so  some  say,  '  Recite  to  the  gods^ !'  But 
let  him  not  say  so ;  for  the  early-coming  gods  are 
the  metres,  as  the  after-offerings  are  the  metres,  and 
the  after-offerings  are  performed  with,  '  Prompt — 
to  the  gods !  Recite  (the  offering-prayer)  to  the 
gods ! '  therefore  let  him  say,  '  Recite  to  the  gods, 
the  early-coming!' 

10.  And  when  he  puts  on  a  kindling-stick,  it  is 
the  metres  he  thereby  kindles.  And  when  the 
Hotrt    recites    the    morning-prayer  ^    he    thereby 

^  Here  now,  some  say  only, '  Recite  to  the  early-coming!'  not 
'to  the  .  .  .  gods!'  but  let  him  not  say  this.     Ka«va  text. 

^  The  Pratar-anuvaka,  or  morning-prayer  (matin  chant),  has 
to  be  recited  by  the  Hot;V  in  the  latter  part  of  the  night  before  any 
sound  (of  birds,  &c.)  is  to  be  heard.  It  may  begin  immediately 
after  midnight,  and  conclude  as  soon  as  daylight  appears.  When 
called  upon  by  the  Adhvaryu  to  recite .  the  morning-prayer,  the 
Hotrt  first  makes  an  oblation  of  ghee  on  the  Agnidhra  fire,  with 
the  mantra, '  Protect  me  from  the  spell  of  the  mouth,  from  every 
imprecation,  Haill'  and  then  two  oblations  on  the  Ahavaniya  with 
appropriate  mantras.  Thereupon  he  betakes  himself  to  the  Havir- 
dhana  (cart-shed),  in  entering  which,  by  the  east  door,  he  touches 
successively  the  front-wreath  (rara/a,  cf  III,  5,  3,  9)  and  the  door- 
posts, with  formulas.  He  then  squats  down  between  the  yoke- 
pieces  of  the  two  Soma-carts,  and  begins  his  recitation  with  Rig-veda 
X,  30,  1 2, 'Ye,  O  wealthy  waters,  verily  possess  good  things;  ye 
confer  desirable  energy  and  immortality  ;  ye  command  riches  with 
abundant  offspring :  may  Sarasvati  (the  river  S.,  and  Speech) 
bestow  on  the  bard  that  vital  vigour  1'  The  'early-coming'  deities 
to  whom  the  recitation  is  successively  addressed,  are  Agni,  Ushas 
(the  dawn),  and  the  two  A^vins  (the  precursors  of  the  sun)  ;  the 
prayer  thus  consisting  of  three   sections,  termed  kratu  (Agni- 


JATAPATHA-BRAHMAiVA. 


again  strengthens  the  metres,  makes  them  to  be 
of  unimpaired  vigour ;  for  the  metres  had  their 
vigour  impaired  by  the  gods,  since  it  was  through  the 
metres  that  the  gods  reached  the  heavenly  worlds ; 
they  neither  sing  praises  (chants)  nor  recite  (i'astras) 
here.  Hereby  he  now  again  strengthens  the  metres 
and  makes  them  to  be  of  unimpaired  vigour  ;  and  by 
means    of  them,   thus    unimpaired    in   vigour,   they 

kratu,  &c.).  The  hymns  and  detached  verses  making  up  these 
sections  are  arranged  according  to  the  seven  metres  (thus  forming 
seven  sub-sections  of  each),  viz.  gayatri,  anush/ubh,  trisb/ubh, 
br?hati,  ush/zih,  ^agati,  and  pankti.  The  prayer  may  consist  of  as 
many  verses  as  can  be  recited  between  midnight  and  daybreak ; 
but  there  should  be  at  least  one  hymn  in  each  of  the  seven  metres 
to  each  of  the  three  deities;  nor  should  the  recitation  consist  of 
less  than  a  hundred  verses.  From  the  beginning  of  the  recitation 
up  to  the  end  of  the  last  hymn  but  one,  Rig-veda  I,  112,  there  is  to 
be  a  gradual  modulation  of  the  voice  so  as  to  pass  upwards  through 
the  seven  tones  (yama)  of  the  deep  scale  (mandrasvara).  More- 
over, that  hymn  is  to  be  repeated  (if  necessary)  till  daylight  appears. 
As  soon  as  this  is  the  case,  he  passes  on  without  any  break  from 
the  last  (25th)  verse  to  the  last  hymn  (v.  75,  1-9),  which  he  intones 
in  the  lowest  tone  of  the  middle  scale,  after  shifting  his  place  further 
east  towards  the  gate.  The  recitation  of  the  first  eight  verses 
of  this  hymn  again  gradually  ascends  through  the  whole  of  the 
middle  scale;  when — after  once  more  shifting  his  place  so  as  to 
be  seated  between  the  two  door-posts  —  he  intones  the  last  verse — 
'The  Dawn  hath  appeared  with  her  shining  kine,  Agni  hath  been 
kindled  at  his  appointed  time :  your  car  hath  been  yoked,  ye 
mighty,  mead-loving  (?)  Ajvins,  showerers  of  wealth,  hear  my  call !' 
in  reciting  which  he  makes  his  voice  pass  through  the  several  tones 
of  the  high  scale.  The  Subrahma«ya,  likewise,  has  to  chant  the 
Subrahma7zya  litany  (see  III,  3,  4,  17  seq.) — as  he  had  to  do  on 
the  previous  evening — inserting  in  it  the  names  of  the  sacrificer's 
father  and  son.  The  Agnidh,  in  the  meantime,  prepares  the  five 
havis-oblations  (savaniya/^  puroa'aja/z)  to  be  offered  at  the  morning- 
pressing  (cf  IV,  2,  4,  18),  and  the  Unnetr/  puts  the  numerous 
Soma-vessels  in  their  respective  places  on  the  khara,  and  about 
the  Soma-carts. 


Ill  KAiVDA,    9  ADHYAYA,    3  BRAHMA.VA,  I4.        23 1 

perform  the  sacrifice ;  this  is  why  the  Hotrz  recites 
the  morning-prayer. 

11.  Here  now  they  say,  'What  is  the  (Aclh- 
varyu's)  response  to  the  morning-prayer^?'  The 
Adhvaryu  should  wait  through  (the  prayer)  waking, 
and  when  he  bHnks,  this  is  his  response.  But  let 
him  not  do  this ;  if  he  fall  asleep  (again)  he  may 
as  well  sleep.  When  the  Hotrt  brings  his  morning- 
prayer  to  a  close  -,  —  there  is  an  offering-spoon 
called  Pra>^ara;n, — having  therein  taken  ghee  in  four 
ladlings,  he  (the  Adhvaryu)  offers  it. 

12.  For  when  the  head  of  Ya^;2a  (the  sacrifice) 
was  struck  off,  his  sap,  running,  entered  the  waters ; 
that  (sap)  he  fetched  yesterday  with  the  Vasativari 
water ;  and  he  now  goes  for  what  sap  of  the  sacri- 
fice remains  therein. 

13.  And  when  he  offers  that  offering,  he  pours 
out  (the  ghee)  towards  that  same  sap  of  the  sacri- 
fice (in  the  water)  and  draws  it  to  him.  And, 
indeed,  he  pleases  those  deities  to  whom  he  offers 
that  offering,  and  thus  satisfied  and  pleased,  they 
fit  that  sap  of  the  sacrifice  together  ^  for  him. 

14.  He  offers  with,  '  May  Agni,  with  his  flame, 
hear  my  prayer;'  whereby  he  means  to  say,  '  May 
he  hear  this  prayer  of  mine,  may  he  vouchsafe  it  to 
me;' — 'May  the  waters  and  the  Soma-bowls 
hear,  the  divine!'  whereby  he  means  to  say, 
'  May  the  waters  hear  this  (prayer)  of  mine,  may 
they  vouchsafe  it  to  me.' — '  Hear  me,  ye  stones. 


1  Cf.  IV,  3,  2,  I  seq. 

^  That  is,  when  he  recites  the  last  verse,  'Ushas  hath  ap- 
peared,' &c. 

3  Literally, '  Bend  together  (saz«-nam),'  which  refers  to  the  '  bend- 
ing together '  of  the  cups  at  the  Aponaptriya  ceremony. 


232  DATAPATH  A-BRAHMAiVA. 

as  knowing  the  sacrifice!'  whereby  he  means 
to  say,  '  May  the  (pressing)  stones  hear  this  (prayer) 
of  mine,  may  they  vouchsafe  it  to  me;'  and  'as 
knowing  the  sacrifice,'  he  says,  because  the  stones 
are  indeed  knowing^  'May  the  divine  Savitr^ 
hear  my  prayer.  Hail!'  whereby  he  means  to 
say,  '  May  the  divine  Savitrz  hear  this  (prayer)  of 
mine,  may  he  vouchsafe  it  to  me;'  for  Savitr/  is 
the  impeller  of  the  gods ;  impelled  by  him  he  goes 
for  that  sap  of  the  sacrifice. 

15.  Having  then  a  second  time  taken  ghee  by 
four  ladlings,  he  says,  while  going  forth  towards 
the  north,  'Summon  the  waters!'  whereby  he 
means  to  say,  '  Desire  the  waters,  O  Hotar!'  The 
reason  why  the  Yiotri  then  recites  ^  is  this  :  by  that 

^  The  text  has  rather  to  be  construed, '  Ye  stones,  hear  (my 
prayer)  as  (of  one)  knowing  the  sacrifice.' 

2  While  the  Adhvaryu  and  assistants  go  to  the  water  to  fill  the 
Ekadhana  pitchers,  the  Hotri  recites  the  so-called  Aponaptriya 
hymn  (Rig-veda  X,  30)  to  the  waters,  omitting  verse  twelve,  which 
was  already  recited  as  the  opening  verse  of  the  morning-prayer. 
The  first  verse  is  recited  thrice,  and  the  tenth  verse  is  recited  after 
the  eleventh,  while  the  priests  are  returning  with  the  water.  As 
soon  as  they  are  in  sight,  the  Hotr/  recites  verse  13,  followed 
by  Rig-veda  V,  43,  i ;  and  (when  the  Ekadhana  and  Vasativari  waters 
meet  together,  paragraph  29)  Rig-veda  II,  35,  3;  and,  in  case 
some  of  the  water  is  actually  poured  over  into  the  Hoiri's  cup, 
I,  83,  2.  When  the  water  is  brought  to  the  Havirdhana,  the  Hotr/ 
addresses  the  Adhvaryu  as  stated  in  paragraph  31;  whereupon  he 
pronounces  a  'nigada'  (for  which  see  Ait.  Br.  II,  20;  Asv.  Sr. 
V,  I,  14-17),  followed  by  Rig-veda  I,  23,  16;  while  the  Ekadhana 
pitchers  are  carried  past  him.  The  water  in  the  jMaitravaruwa  cup 
and  one  third  of  both  the  Vasativari  and  Ekadhana  water  having 
been  poured  into  the  Adhavaniya  trough  (standing  on  the  northern 
cart),  the  pitchers  with  the  remaining  water  are  then  deposited  in 
their  respective  places  behind  the  axle  of  the  northern  cart,  where- 
upon the  Hot;-/  recites  the  two  remaining  verses  (14  and  15)  of  the 


Ill  KAiVDA,    9  ADHYAYA,    3   BRAIIMAA'A,   21.  233 

(oblation)  he  (the  Adhvaryii)  pours  out  (the  ghee) 
towards  that  sap  of  the  sacrifice  (in  the  water),  and 
draws  it  to  him  ;  and  he  (the  Hot;/)  then  stands 
by  those  (Ekadhana  pitchers)  lest  the  evil  spirits 
should  injure  them  on  the  way. 

16.  He  (the  Adhvaryu)  then  gives  directions, 
'  Come  hither,  cup-bearer  of  the  Maitravaru/za ! 
Nesh/ar,  lead  up  the  wives!  Ye  bearers  of  the 
Ekadhana  (cups),  come  hither!  Agnidh,  step  over 
against  the  pit  with  the  Vasativari  water  and  the 
Hotris  cup!'   this  is  a  composite  direction. 

1 7.  They  walk  northwards  out  (of  the  sacrificial 
ground) — by  the  back  of  the  pit  and  the  front  side 
of  the  Agnidhra  ;  whereupon  they  proceed  in  the 
direction  in  which  the  water  is.  They  go  thither 
together  with  the  wives.  The  reason  why  they  go 
thither  with  the  wives  is  this. 

1 8.  When  the  head  of  the  sacrifice  was  struck 
off,  its  sap,  running,  entered  the  waters ;  those 
Gandharva  Soma-wardens  watched  it. 

19.  The  gods  then  said,  'Those  Gandharvas, 
surely,  are  a  great  danger  to  us  here,  how  can  we 
carry  off  the  sap  of  the  sacrifice  to  a  place  free 
from  danger  and  injury  ?' 

20.  They  said,  '  Well,  the  Gandharvas  are  fond 
of  women  ;  let  us  go  together  with  the  wives  !  The 
Gandharvas,  surely,  will  hanker  after  the  wives, 
and  we  shall  carry  off  that  sap  of  the  sacrifice  to  a 
place  free  from  danger  and  injury.' 

2 1 .  They  went  with  the  wives ;  the  Gandharvas 
did   indeed   hanker  after  the  wives,  and  they  (the 


Aponaptriya  hymn,  and  sits  down  in  front  of  the  Soma,  behind 
the  northern  door-post  of  the  Havirdhana  (cart-shed). 


2  34  ^ATAPATIIA-BRAHMAA^A. 

gods)  carried  off  that  sap  of  the  sacrifice  to  a  place 
free  from  danger  and  injury. 

2  2.  And  so  does  that  (Adhvaryu)  now  go  (to  the 
water)  with  the  wives  ;  the  Gandharvas  hanker  after 
the  wives,  and  he  carries  off  that  sap  of  the  sacrifice 
to  a  place  free  from  danger  and  injury. 

23.  He  offers  (the  ghee)  upon  the  water  ;  for  that 
sap  of  the  sacrifice,  indeed,  draws  near  to  that  obla- 
tion, when  offered  ;  it  rises  (to  the  surface)  to  meet  it; 
and  having  thus  brought  it  to  light,  he  seizes  it. 

24.  And  again  why  he  offers  this  oblation  :  he 
thereby  pours  out  (ghee)  towards  that  sap  of  the 
sacrifice,  and  draws  it  to  him,  and  craves  it  of  the 
waters.  And,  indeed,  he  pleases  those  deities  to  whom 
he  offers  that  oblation,  and  thus  satisfied  and  pleased 
they  fit  that  sap  of  the  sacrifice  together  for  him. 

25.  He  offers  with  (Va^'-.  S.  VI,27).  'Ye  divine 
waters,- — the  son  of  waters;'  the  waters  are 
indeed  divine,  hence  he  says,  '  Ye  divine  waters, — ■ 
the  son  of  waters;'  'That  wave  of  yours,  suit- 
able for  offering;'  whereby  he  means  to  say, 
'  That  wave  of  yours  which  is  suitable  for  the  sacri- 
fice;' 'Mighty,  most  grateful;'  by  'mighty'  he 
means  to  say  'powerful,'  and  by  'most  grateful'  he 
means  to  say  'most  sweet;'  'Give  ye  that  unto 
those  gods  among  the  gods,'  in  saying  this  he 
has  craved  it  of  them  ;  '  The  drinkers  of  the  pure 
(Soma) ;'  the  pure,  doubtless,  is  the  truth  ;  in  saying, 
'  the  drinkers  (pa)  of  the  pure,'  he  means  to  say, 
'  the  defenders  (pa)  of  the  truth  ;'  '  Whose  portion 
ye  are,  Hail !'  for  this  indeed  is  their  portion. 

26.  Thereupon  he  makes  that  oblation  (ghee) 
float  away  by  means  of  the  Maitravaru;^a's  cup, 
with  (Va^.  S.  VI,  28), '  Thou  art  furrowing  !'    Even 


Ill  KANDA,    9  ADHYAYA,  3  BRAHMAA^A,   29.         235 


as  a  coal  is  consumed  by  Fire,  so  is  that  obla- 
tion consumed  by  that  deity.  Now  that  water, 
which  is  in  the  Maitravaru/^a's  cup,  he  will  have  to 
pour  on  the  king  (Soma) ;  and  ghee  being  a  thun- 
derbolt, and  Soma  seed,  he  makes  (the  ghee)  float 
away  lest  he  should  injure  that  seed.  Soma,  by  that 
thunderbolt,  the  ghee. 

27.  He  then  takes  (water)  with,  '  I  draw  thee  up 
for  the  imperishableness  of  the  ocean  ;'  for  the 
ocean  is  water;  he  thus  confers  imperishableness 
upon  the  waters  ;  wherefore,  in  spite  of  so  much 
food  (and  drink)  being  consumed,  the  waters  are 
not  diminished.  Thereupon  they  draw  (water  in) 
the  Ekadhana  pitchers,  and  thereupon  the  vessels 
for  washincr  the  feet^ 

28.  The  reason  why  he  takes  (water)  with  the 
Maitravaru;^a's  cup  is  this.  When  the  sacrifice 
escaped  from  the  gods,  the  gods  endeavoured  to 
call  it  up  by  means  of  (sacrificial)  calls  (praisha)^ ; 
by  means  of  the  puroru>^  ('shining  before')  formulas '"' 
they  pleased  it  (pra-ro/^aya),  and  by  the  nivids  they 
made  (their  wishes)  known  (ni-vid)  to  it.  Therefore 
he  takes  (water)  with  the  Maitravaru/^a's  cup. 

29.  They  come  back.  The  Agnidh  takes  up  his 
position  opposite  to  the  pit  with  the  Vasativari 
water  and  the  Hotr/'s  cup.     Close  over  the  pit  he 


1  These  are  filled  by  the  sacrificer's  wife,  or,  if  there  be  more 
than  one  sacrificer  (or,  if  the  sacrificer  have  more  than  one  wife), 
by  all  the  wives,  each  having  two  vessels.  For  the  use  of  this 
water,  see  note  on  IV,  4,  2,  18. 

'^  The  praishas  or  sacrificial  directions  to  the  Hotri,  for  the 
recitations  of  offering-formulas,  are  given  by  the  Maitravaruwa ; 
see  p.  183,  note  2. 

^  See  note  on  IV,  i,  3,  15;  the  nivids,  part  i,  p.  114,  note  2. 


236  i-ATAPATHA-BRAHMAiVA. 


(the  Adhvaryu)  makes  the  Vasativari  water  and 
the  Maitravaru/za's  cup  touch  one  another,  with, 
'Water  hath  united  with  water,  plants  with 
plants!'  the  sap  of  the  sacrifice  which  was  fetched 
yesterday  and  that  fetched  to-day,  both  kinds  he 
thereby  mixes  together. 

30.  Now  some  indeed  pour  (some  of)  the  Vasati- 
vari water  into  the  Maitravaru;^a's  cup,  and  from  the 
Maitravaru/^a's  cup  (back)  to  the  Vasativari  water, 
arguing,  '  Thereby  we  mix  together  both  the  sap  of 
the  sacrifice  which  was  fetched  yesterday  and  that 
fetched  to-day.'  But  let  him  not  do  this  •,  for  when 
he  pours  (the  water)  together  into  the  Adhavaniya 
trough  \  then  both  kinds  of  sap  are  mixed  together. 
Thereupon  he  pours  the  Vasativari  water  into  the 
Hot7'2"s  cup  for  the  Nigrabhyasl  And  as  to  why 
he  makes  them  touch  one  another  close  over  the  pit, 
it  was  from  thence,  forsooth,  that  the  gods  rose  to 
heaven  ;  he  thus  makes  the  sacrificer  look  along  the 
road  to  heaven. 

31.  They  return  (to  the  Havirdhana).  The  Hotri 
asks  him,  '  Adhvaryu,  hast  thou  gained  the  waters  ?' 
whereby  he  means  to  say,  *  Hast  thou  obtained  the 
waters  ?'  He  replies  to  him,  'Yea,  they  have  yielded 
themselves  !'  whereby  he  means  to  say,  '  I  have  ob- 
tained them  and  they  have  yielded  to  me.' 

32.  And  if  it  be  an  Agnish/oma,  and  there  be  left 
a  residue  (of  ghee  poured  together)  in  the  pra/C'ara;/i 


^  See  p.  232,  note  2  to  paragraph  15. 

2  Nigrabhya//  is  the  technical  name  the  Vasativari  water  in 
the  Hotri's  cup  henceforth  bears.  It  is  handed  to  the  sacrificer  to 
carry  to  the  Havirdhana;  and  is  afterwards  used  for  moistening 
the  Soma  plants  (or,  for  being  poured  thereon)  at  the  time  of  the 
pressing.     See  III,  9,  4,  14  seq. 


Ill  KANDA,    9  ADHYAYA,    3  BRAHMAiVA,  34.        237 

Spoon  sufficient  for  an  oblation,  let  him  offer  that. 
But  if  it  be  not  sufficient  for  an  oblation,  he  takes 
another  portion  of  ghee  in  four  ladlings  and  offers 
it,  with  (Vaf.  S.  VI,  29  ;  Rig-veda  I,  27,  7),  'What- 
ever mortal  thou  favourest  in  battles,  whom- 
soever thou  speedest  in  the  race,  he  winneth 
unfailing  strength.  Hail!'  He  offers  with  (a 
prayer)  to  Agni,  because  the  Agnish/oma  ('  Agni's 
praise')  means  Agni ;  thus  he  establishes  the  Agnish- 
/oma  in  Agni.  [He  offers]  with  (a  verse)  containing 
the  word  '  mortal,'  because  the  Agnish/oma  is  of  the 
same  measure  as  man.  Let  him  then  offer  in  this 
manner,  if  it  be  an  Agnish/oma. 

33.  And  if  it  be  an  Ukthya,  let  him  touch  the 
middle  enclosing-stick, — there  are  three  enclosing- 
sticks  and  three  recitations  (uktha)  ^ ;  and  by  means 
of  them  the  sacrifice  is  there  established.  And  if  it 
be  either  an  Atiratra  or  a  Short^ann  -,  let  him  neither 
make  an  oblation  nor  touch  the  middle  enclosing- 
stick  ;  having  merely  muttered  (the  above  verse), 
let  him  silently  betake  himself  (to  the  Havirdhana) 
and  enter  it^  In  this  way  he  duly  distinguishes 
the  forms  of  sacrifice  from  one  another. 

34.  The  Ekadhana  pitchers  are  always  of  uneven 
number, — either  three,  or  five,  or  seven,  or  nine,  or 
eleven,  or  thirteen,  or  fifteen  ^      Now  two  and  two 

^  See  note  on  IV,  4,  2,  18  ;  Haug,  Ait.  Br.,  Transl.  p.  251. 

2  And  if  it  be  a  Stio^^a^-in,  or  an  Atiratra,  or  a  V%apeya. 
Kawva  rec.     See  note  on  IV,  5,  3,  i. 

^  According  to  Katy.  IX,  3,  20-21  he  may,  while  muttering  that 
verse,  touch  the  front  wreath  at  the  Sho^ajin,  and  the  side-mat  at 
the  Atiratra. 

*  The  original  has, — either  three,  or  five,  or  five,  or  seven,  or 
seven,  or  nine,  &c.  The  Kawva  text,  on  the  other  hand,  has 
merely, — either  three,  or  five,  or  seven,  or  nine,  or  nineteen. 


238  SATAPATHA-BRAHMA/VA. 


(an  even  number)  means  a  productive  pair ;  and  the 
one  that  remains  over,  remains  over  for  the  sacri- 
ficer's  prosperity.  And,  moreover,  that  which  remains 
over  for  the  sacrificer's  prosperity  is  the  common  pro- 
perty (sa-dhana)  of  these  (others) ;  and  because  it 
is  the  common  property  of  these,  therefore  they  are 
called  Ekadhana  (having  one  as  their  common 
property). 

Fourth  Brahmaa^a. 

B.    The   Prata/zsavana,  or    Morning-Pressing. 
I.    Upa3/<S'u-Graha. 

1.  Thereupon  they  sit  down  round  the  two  press- 
boards  ^  He  (the  Adhvaryu)  then  ties  a  piece  of  gold 
to  that  (nameless  finger).  For  twofold,  verily,  is  this  ; 
there  is  no  third,  namely,  the  truth  and  the  untruth ; 
the  gods,  forsooth,  are  the  truth,  and  men  are  the 
untruth.  And  the  gold  has  sprung  from  Agni's 
seed :  '  With  the  truth  I  will  touch  the  stalks, 
with  the  truth  I  will  take  hold  of  Soma,'  thus  he 
thinks,  and  therefore  he  ties  a  piece  of  gold  to  that 
(ring-finger). 

2.  He   then    takes   a    press-stone  -.     Now   those 


^  The  Adhvarju  and  sacrificer  sit  north  of  them,  looking  towards 
the  south  ;  and  the  assistants  of  the  former — viz.  the  Pratiprasthatrz", 
Nesh/rz",  and  Unnetrz' — on  the  south  side,  looking  northwards. 
The  press-boards  were  laid  down  on  the  '  sound-holes,'  under  the 
fore-part  of  the  southern  Soma-cart,  and  the  pressing-skin  was 
spread  over  them ;  see  III,  5,  4,  22-23.  The  Udgatr/s,  or  chanters, 
are  seated  behind  the  carts. 

2  Viz. the  upa?/^-s'Usavana,  or  •low-voiced  pressing  (stone),' (see 
paragraph  6,)  with  which  the  Soma  for  the  Vparusu  libation  (or 
cup,  graha)  is  pressed. 


Ill  KANDA,    9  ADHYAYA,  4  BRAHMAA^A,   5.  239 


press-Stones  are  of  rock,  and  Soma  is  a  god — for 
Soma  was  in  the  sky,  Soma  was  Vmra ;  those 
mountains,  those  rocks  are  his  body — he  thus  per- 
fects him  by  means  of  his  body,  makes  him  whole ; 
therefore  they  are  of  rock.  Moreover,  in  pressing 
him  they  slay  him,  they  slay  him  by  means  of  that 
(stone,  Soma's  own  body) ;  thus  he  rises  from 
thence,  thus  he  lives ;  therefore  the  press-stones 
are  of  rock. 

3.  He  takes  it  with  (Vaf.  S.  VI,  30),  'At  the 
impulse  of  the  divine  Savitr/  I  take  thee  with 
the  arms  of  the  As-vins,  with  the  hands  of 
Pushan;  thou  art  a  giver!'  For  Savit?^^  is  the 
impeller  of  the  gods  ;  thus  he  takes  it,  impelled  by 
Savitr?.  '  With  the  arms  of  the  A^vins,'  he  says, — 
the  A^vins  are  the  Adhvaryus  (of  the  gods)  :  with 
their  arms  he  thus  takes  it,  not  with  his  own.  'With 
the  hands  of  Pushan,'  he  says, — Pushan  is  the  dis- 
tributor of  portions:  with  his  hands  he  thus  takes 
it,  not  with  his  own.  Moreover,  that  (stone)  is  a 
thunderbolt,  and  no  man  can  hold  it :  by  means  of 
those  deities  he  takes  it. 

4.  '  I  take  thee  :  thou  art  a  giver,'  he  says ;  for 
when  they  press  him  by  means  of  that  (stone),  then 
there  is  an  oblation  ;  and  when  he  offers  an  oblation, 
then  he  gives  sacrificial  gifts, — thus,  then,  that  (stone) 
gives  twofold,  oblations  and  sacrificial  gifts ;  where- 
fore he  says,  '  Thou  art  a  giver.' 

5.  '  Perform  thou  this  deep  cult !'  Cult  means 
sacrifice ;  he  thereby  means  to  say,  '  Perform  thou 
this  great  sacrifice!' — 'well-gotten  for  Indra;' 
by  'well-gotten'  he  means  to  say,  'well-produced;' 
and  Indra  is  the  deity  of  the  sacrifice,  wherefore  he 
says,  'for  Indra;' — 'by  the  most  excellent  bolt,' 


240  5ATAP  AT  MA-BRA  HMAiVA. 


for  he,  Soma,  is  indeed  the  most  excellent  bolt^, 
therefore  he  says,  'by  the  most  excellent  bolt;' — 
'the  (cult)  rich  in  food  and  sweetness  and 
drink,'  whereby  he   means  to   say,  'the  (cult)  rich 

in  sap.' 

6.  Thereupon  he  restrains  speech.  For  once  on 
a  time,  the  gods,  while  performing  sacrifice,  were 
afraid  of  an  attack  from  the  Asura  -  Rakshas. 
They  said,  '  Let  us  sacrifice  in  a  low  voice,  let  us 
restrain  speech ! '  They  sacrificed  (with  formulas 
muttered)  in  a  low  voice  and  restrained  speech. 

7.  He  then  fetches  the  N  igrabhyas  (waters),  and 
makes  him  (the  sacrificer)  mutter  over  them-,  'Ye 
are  the  Nigrabhyas,  heard  by  the  gods;  satisfy 
me,  satisfy  my  mind,  satisfy  my  speech,  satisfy 
my  breath,  satisfy  mine  eye,  satisfy  mine  ear, 
satisfy  my  soul,  satisfy  mine  offspring,  satisfy 
my  flocks,  satisfy  my  followers,  let  not  my  fol- 
lowers thirst!'  For  water  is  sap,  and  over  it  he 
invokes  this  blessing,  'Satisfy  ye  my  whole  self, 
satisfy  my  offspring,  satisfy  my  followers,  let  not  my 
followers  thirst!'  Now  that  Upawz^usavana  (stone), 
forsooth,  is  in  reality  Aditya  Vivasvant  (the  sun),  it 
is  the  pervading  vital  air  (vyana)  of  this  (sacrifice). 

8.  Thereon  he  metes  out  (the  Soma).  For  in 
pressing  him  they  slay  him,  they  slay  him  by  means 
of  that  (stone) ;  thus=^  he  rises  from  hence,  thus  he 


1  It  is  doubtful  what  '  pavi '  may  mean  here.  It  seems  to  mean 
originally  a  metallic  mounting,  especially  of  a  shaft.  The  com- 
mentators explain  it  by  '  thunderbolt.' 

2  The  sacrificer  holds  the  Hotri"s  cup  with  the  Nigrabhya/z  to 

his  breast. 

^  Viz.  by  being  placed  upon  the  stone,  which  is  identical  with 
the  sun  (?);  but  cf.  Ill,  8,  2,  27. 


Ill  KANDA,    9  ADHYAYA,    4  BRAHMAA^A,    II.         24I 


lives.  And  because  he  metes  him  out,  therefore 
there  is  a  measure, — both  the  measure  among  men\ 
and  what  other  measure  there  is. 

9.  He  metes  out  with  (Va^-.  S.  VI,  32),  'Thee 
for  Indra,  with  the  Vasus,  with  the  Rudras  !' 
For  Indra  is  the  deity  of  the  sacrifice  :  therefore  he 
says,  'Thee  for  Indra;'  and  by  saying  'with  the 
Vasus,  with  the  Rudras,'  he  assigns  a  share,  along 
with  (or  after)  Indra,  to  the  Vasus  and  the  Rudras. 

A 

— '  Thee  for  Indra,  with  the  Adityas  !'  whereby 
he  assigns  a  share  to  the  Adityas  along  with  Indra. 
— '  Thee  for  Indra,  the  slayer  of  foes  !'  a  foe  is 
an  enemy:  'Thee  for  Indra,  the  slayer  of  enemies,' 
he  means  to  say.  This  is  his  (Indra's)  special  share  : 
as  there  is  a  special  share  for  a  chief,  so  is  this  his 
special  share  apart  from  the  (other)  gods. 

10.  'Thee  for  the  Soma-bearinsf  falcon!' 
this  he  metes  out  for  Gayatri. — 'Thee  for  Agni, 
the  bestower  of  growth  of  wealth!'  Now 
Agni  is  Gayatri :  he  metes  this  out  for  Gayatri. 
And  since  Gayatri,  as  a  falcon,  fetched  Soma  from 
heaven,  therefore  she  is  (called)  the  Soma-bearing 
falcon  :  for  that  prowess  of  hers  he  metes  out  (for 
her)  a  second  portion, 

1 1.  Now  as  to  why  he  metes  out  five  times ^, — the 
sacrifice  is  of  the  same  measure  as  the  year,  and 
there  are  five  seasons  in  the  year :  he  takes  posses- 
sion of  it  in  five  (divisions) ;  hence  he  metes  out  five 
times. 


^  Tasmad  v  iya/w  manushyeshu  matrS  yat  kaush/-^o  yat  kumbhi 
yeya.m  ka  ^a,  manushyeshu  matra.     Ka«va  text. 

^  According  to  Taitt.  S.  VI,  4,  4  he  metes  out  five  times  with 
the  above  texts,  and  five  times  silently. 

[26]  R 


242  i-ATAPATHA-BRAHMAiVA. 


12.  He  touches  it  with  (Vaf.  S.  VI,  33),  'What 
light  of  thine  there  is  in  the  heavens,  O  Soma, 
what  on  earth,  and  what  in  the  wide  air,  there- 
with make  wide  room  for  this  sacrificer,  for 
his  prosperity:  speak  thou  for  the  giver!' 
Now  when  he  (Soma)  first  became  sacrificial  food 
for  the  gods,  he  thought  within  himself, '  I  must  not 
become  sacrificial  food  for  the  gods  with  my  whole 
self!'  Accordingly  he  deposited  those  three  bodies 
of  his  in  these  worlds. 

13.  The  gods  then  were  victorious.  They  ob- 
tained those  bodies  by  means  of  this  same  (formula), 
and  he  became  entirely  the  sacrificial  food  of  the 
gods.  And  in  like  manner  does  this  (priest)  now 
thereby  obtain  those  bodies  of  his,  and  he  (Soma) 
becomes  entirely  the  food  of  the  gods  :  this  is  why 
he  thus  touches  it. 

14.  He  then  pours  Nigrabhya  water  on  it.     Now 
^^  the  waters,  forsooth,  slew  Vr/tra  and  by  virtue  of 

that  prowess  of  theirs  they  now  flow.  Wherefore 
nothing  whatsoever  can  check  them  when  they  flow ; 
for  they  followed  their  own  free  will,  thinking,  '  To 
whom,  forsooth,  should  we  submit  (or  stop),  we  by 
whom  Vr/tra  was  slain!'  Now  all  this  (universe), 
<j^  whatsoever  there  is,  had  submitted^  to  Indra,  even 
he  that  blows  yonder. 

15.  Indra  spake,  *  Verily,  all  this  (universe),  what- 
soever there  is,  has  submitted  unto  me :  submit  ye 
also  to  me!' — They  said,  'What  shall  be  our  (re- 
ward) then  ?' — '  The  first  draught  of  king  Soma 
shall  be  yours  !' — '  So  be  it !'  thus  they  submitted  to 


*  The  Ka«va  MS.  has  twice  'tatsthana,' as  Ait.  Br.  VI,  5,  and 
twice  'tasthana;'  cf.  Weber,  Ind.  Stud.  IX,  p.  295. 


Ill  KAiVDA,    9  ADHYAYA,    4  BRAHMAiVA,    1 8.  243 

him  ;  and  they  having  submitted,  he  drew  (ni-grabh) 
them  to  his  breast ;  and  because  he  thus  drew  them 
to  his  breast,  therefore  they  are  called  Nigrabhyas. 
And  in  like  manner  does  this  sacrificer  now  draw 
them  to  his  breast :  and  this  is  their  first  draught  of 
king  Soma,  in  that  he  pours  Nigrabhya  water  thereon. 

16.  He  pours  it  with  (Va^.  S.  VI,  34),  'Ye  are 
grateful,  the  subduers  of  Vr/tra;' — the  waters 
indeed  are  propitious :  therefore  he  says,  '  Ye  are 
grateful;'  and  'the  subduers  of  Vmra '  he  says 
because  they  did  slay  Vrz'tra ; — 'the  beneficent 
wives  of  the  immortal  (Soma)  ;'  for  the  waters  are 
immortal; — 'Ye  goddesses,  lead  this  sacrifice 
to  the  gods!'  there  is  nothing  obscure  in  this; — 
'  Invited,  drink  ye  of  Soma !'  Thus  invited  they 
drink  the  first  draught  of  king  Soma. 

17.  Being  about  to  beat  (the  Soma  with  the 
pressing-stone),  let  him  think  in  his  mind  of  him  he 
hates:  'Herewith  I  strike  N.  N.,  not  thee!'  Now 
whosoever  kills  a  human  Brahman  here,  he,  forsooth, 
is  deemed  guilty^ — how  much  more  so  he  who 
strikes  him  (Soma),  for  Soma  is  a  god.  But  they 
do  kill  him  when  they  press  him  ; — they  kill  him 
with  that  (stone)  :  thus  he  rises  from  thence,  thus  he 
lives ;  and  thus  no  guilt  is  incurred.  But  if  he  hate 
no  one,  he  may  even  think  of  a  straw,  and  thus  no 
guilt  is  incurred. 

18.  He  beats  with  (Va^.  S.  VI,  35),  'Fear  not, 
tremble  not!'  whereby  he  means  to  say,  'Be  not 
afraid,  do  not  tremble,  it  is  N.N.  I  strike,  not  thee !' 
— 'Take  thou  strength!'  whereby  he  means  to 
say,   'Take    sap!' — 'Both    ye    bowls,    that    are 

^  '  Pari/^akshate '  ought  rather  to  mean  'they  despise  him.' 

R    2 


% 


244  ^ATAPATHA-BRAHMAiVA. 


firm,  remain  firm,  take  strength!' — 'Surely, 
it  is  those  two  (pressing-)boards  that  are  thereby 
meant,'  so  say  some ; — what,  then,  if  one  were  to 
break  those  two  boards^  ?  But,  forsooth,  it  is  these 
two,  heaven  and  earth,  that  tremble  for  fear  of  that 
raised  thunderbolt  (the  stone)  :  hereby  now  he  pro- 
pitiates it  for  those  two,  heaven  and  earth  ;  and  thus 
propitiated  it  does  not  injure  them.  By  '  Take 
strength!'  he  means  to  say,  'Take  sap!' — 'The 
evil  is  slain,  not  Soma!'  he  thereby  slays  every 
evil  of  his. 

19.  Thrice  he  presses 2,  thrice  he  gathers  together, 

^  That  is  to  say,  in  that  case  the  formula  would  prove  to  have 
been  a  failure.  According  to  the  Taitt.  Kalpas.,  quoted  to  Taitt.  S. 
I,  4,  I  (p.  590),  he  presses  the  skin  down  upon  the  two  press-boards 
while  muttering  this  formula.  The  Ka«va  text  argues  somewhat 
differently, — ime  evaitat  phalake  ahur  iti  haika  ahus  tad  u  kim 
adriyeta  yad  athaite  bhidyeyatam  eveme  haiva  dyavapr/thivyav 
etasmad  va^rad  udyatat  sa?«re^ete, — '  Some  say  those  two  boards 
are  thereby  meant ;  but  who  would  care  if  they  should  get  broken  ; 
for  it  is  rather  those  two,  heaven  and  earth,'  &c.  ? 

^  The  pressing  of  the  Upa?«ju-graha — also  called  the  'small' 
pressing,  distinguished  from  the  'great  pressing'  (mahabhishava) 
for  the  subsequent  cups  or  libations  (graha) — consists  of  three  turns 
of  eight,  eleven,  and  twelve  single  beatings  respectively.  Before 
each  turn  Nigrabhya  water  is  poured  upon  the  Soma  plants  by 
the  sacrificer  from  the  Hotrf  s  cup.  After  each  turn  of  pressing 
the  Adhvaryu  throws  the  completely-pressed  stalks  into  the  cup, 
and  when  they  have  become  thoroughly  soaked,  he  presses  them 
out  and  takes  them  out  again  ;  this  being  the  '  gathering  together ' 
referred  to  above.  At  the  same  time  he  mutters  the  Nigrabha 
formula  (paragraph  21)  ;  after  which  the  pressed-out  juice,  absorbed 
by  the  water,  is  poured  into  the  Upa?;?j'u  vessel  in  the  following 
manner.  Before  the  pressing  the  Pratiprasthatr/  had  taken  six 
Soma-stalks,  and  put  two  each  between  the  fingers  of  his  left  hand. 
After  each  turn  of  pressing  he  takes  the  Vpamsu  vessel  with  his 
right  hand  and  holds  one  pair  of  the  Soma-stalks  over  it  (or,  accord- 
ing to  others,  all  six  at  the  same  time),  through  which  (as  through 


Ill  KAiVDA,    9  ADHYAYA,    4  BRAHMAA'A,   2  1.  245 

four  times  he  performs  the  Nigrabha, — this  makes 
ten,  for  of  ten  syllables  consists  the  vira^,  and  Soma 
is  of  virac^  nature :  therefore  he  completes  (the 
ceremony)  in  ten  times. 

20.  Then  as  to  why  he  performs  the  Nigrabha. 
Now  when  he  (Soma)  first  became  sacrificial  food 
for  the  gods,  he  set  his  heart  on  those  (four)  regions, 
thinking,  '  Could  I  but  consort  with  those  regions  as 
my  mate,  my  loved  resort!'  By  performing  the 
Nigrabha,  the  gods  then  made  him  consort  with  the 
regions  as  his  mate,  his  loved  resort ;  and  in  like 
manner  does  this  (sacrificer)  now,  by  performing  the 
Nigrabha,  make  him  (Soma)  consort  Vv^th  those 
regions  as  his  mate,  his  loved  resort. 

21.  He  performs  with  (Va^.  S.  VI,  36),  'From 
east,  from  west,  from  north,  from  south — from 
every  side  may  the  regions  resort  to  thee!' 
whereby  he  makes  him  consort  with  the  regions  as 
his  mate,his  loved  resort.  'O  mother,  satisfy  (him)! 
may  the    noble    meet    together^'      A   mother 

a  strainer)  the  Adhvaryu  then  pours  the  Soma-juice  from  the  press- 
ing-skin into  the  vessel.  After  the  third  turn  the  pressing-stone 
itself  is  put  into  the  Hot;Vs  cup,  either  with  or  without  the  mutter- 
ing of  the  Nigrabha  formula.  According  to  the  commentary  on 
Katy.  IX,  4,  27,  the  Soma-juice  is  transferred  from  the  skin  to  the 
Upawm  cup,  by  the  straining-cloth  being  made  to  imbibe  the 
juice  and  then  being  pressed  out  so  as  to  trickle  down  through 
the  plants  between  the  Pratiprasthatr/s  fingers.  The  description 
given  by  Haug,  Ait.  Br.,  Transl.  p.  489,  is  somewhat  different. 

^  The  interpretation  of  this  formula  is  very  doubtful.  The  author 
evidently  takes  'ari/^'  as  nom.  plur.  of  'ari'  (  =  arya) ;  but  it  does  not 
appear  how  he  takes  '  nishpara,'  while  Mahidhara  explains  it  by 
'  puraya  (give  him,  Soma,  his  fill).'  The  St.  Petersburg  Diet,  sug- 
gests that '  nishpara  '  may  mean  '  come  out !'  and  that '  arU '  seems 
to  be  a  nom.  sing.  here.  I  take  the  last  part  of  the  formula  to 
mean, 'May  he  (Soma)  win  (or,  perhaps,  join)  the  longing  (waters)!' 


246  5ATAPATHA-BRAHMAiVA. 


(amba)  is  a  woman,  and  the  regions  (dii-,  fern.)  are 
women:  dierefore  he  says,' O  mother,  satisfy  (him)! — ■ 
May  the  noble  meet  togedier!'  The  noble  doubtless 
means  people  (creatures,  offspring) :  he  thus  means 
to  say,  '  May  the  people  live  in  harmony  with  each 
other!'  Even  the  people  that  are  far  away  (from 
each  other)  live  in  harmony  with  each  other :  there- 
fore he  says,  '  May  the  noble  meet  together.' 

22.  Now  as  to  why  he  is  called  Soma.  When  he 
first  became  sacrificial  food  for  the  gods,  he  thought 
within  him,  '  I  must  not  become  sacrificial  food  for 
the  gods  with  my  whole  self!'  That  form  of  his 
which  was  most  pleasing  he  accordingly  put  aside. 
Thereupon  the  gods  were  victorious ;  they  said, 
'  Draw  that  unto  thee,  for  therewith  shalt  thou 
become  our  food!'  He  drew  it  to  him  even  from 
afar,  saying,  verily,  that  is  mine  own  (sva  me) : 
hence  he  was  called  Soma. 

23.  Then  as  to  why  he  is  called  Ya^;1a  (sacrifice). 
Now,  when  they  press  him,  they  slay  him ;  and  when 
they  spread  him\  they  cause  him  to  be  born.  He 
is  born  in  being  spread  along,  he  is  born  moving 
(yan  ^ayate) :  hence  yan-^a,  for  *  ya77^a,'  they  say, 
is  the  same  as  '  yaf7la.' 

24.  Also  this  speech  did  he  then  utter  (Va^.  S. 

some  of  the  Nigrabhya  water  being  poured  on  the  Soma  at  each 
turn  of  pressing ;  and  small  stalks  of  Soma  being,  besides,  thrown 
into  the  Hotrt's  cup  containing  that  water.  As  to  the  first  part  of 
the  formula,  it  may  perhaps  mean,  '  Well,  pour  out  (or,  pour  forth, 
intrans.).'  Professor  Ludwig,  Rig-veda  IV,  p.  xvi,  thinks  that  '  nish- 
para '  is  a  correction  of  the  Taitt.  reading  '  nishvara,'  which  Sayawa 
interprets, '  O  mother  (Soma),  come  out  (from  the  stalks,  in  the 
form  of  juice),'  and  according  to  the  Sutra  quoted  by  him,  the 
sacrificer  is  at  the  same  time  to  think  of  the  wife  he  loves. 
^  That  is,  when  they  perform  the  Soma-sacrifice. 


Ill  KAiVDA,    9  ADHYAYA,    4  BRAHMAiVA,   25.  247 

VI,  T^j ',  Rig-veda  I,  84,  19), 'Verily  thou,  a  god, 
shalt  extol  the  mortal,  O  most  mighty!  than 
thee  there  is  no  other  giver  of  joy\  O  lord! 
unto  thee  do  I  speak  this  word,  O  Indrai' 
For  it  was  indeed  as  a  mortal  that  he  uttered  this, 
'  Thou  alone  wilt  produce  (me)  from  here,  no  other 
but  thee  ! ' 

25.  And  from  the  Nigrabhya  water  they  draw  the  $ 
several  grahas  (cups  or  libations  of  Soma).  For  it 
was  the  waters  that  slew  Vr/tra,  and  in  virtue  of 
this  prowess  they  flow ;  and  it  is  from  flowing  water  s> 
that  he  takes  the  Vasativari  water,  and  from  the  Vasa- 
tivari  the  Nigrabhya  water  ;  and  from  the  Nigrabhya 
water  the  several  grahas  are  drawn.  In  virtue  of 
that  prowess,  then,  the  grahas  are  drawn  from  the 
Hotr^'s  cup.  Now  the  Hot;-/ means  the  Rik.  (fem.), 
a  woman ;  and  from  woman  creatures  are  born  here 
on  earth  :  hence  he  makes  him  (Soma)  to  be  born 
from  that  woman,  the  Rik,  the  Wotri ;  wherefore 
(he  takes  the  grahas)  from  the  HotWs  cup. 

^  This  is  the  traditional  meaning  (sukhayitn)  assigned  to  mardfa- 
y\\.ri  (the  merciful,  comforter) ;  but  it  is  not  quite  clear  how  the 
author  of  the  Brahmawa  interprets  it. 


248  i-ATAPATHA-BRAHMAiVA. 


FOURTH    KANBA. 

First  Adhyaya.     First  BRAHMAiVA, 

1.  The  Upa.77i-su  (graha),  forsooth,  Is  the  out- 
breathing  of  the  Sacrifice^,  the  Upa;;25u-savana 
(press-stone)  the  through-breathing,  and  the  Antar- 
yama  (graha)  the  in-breathing. 

2.  Now  as  to  why  it  is  called  Upa^nsu.  There  is 
a  graha  called  Amsu  -,  that  is  Pra^apati :  his  out- 
breathing  is  this  (graha) ;  and  because  it  is  his  out- 
breathing,  therefore  it  is  called  Upa;;25u. 

3.  This  (graha)  he  draws  without  a  strainer^: 
whereby  he  puts  the  out-breathing  into  him  as  one 
tending  away  from  him,  and  thus  this  forward-tending 
out-breathing  of  his  streams  forth  from  him.  He 
purifies  it  with  sprigs  of  Soma,  thinking  '  it  shall  be 
pure.'  He  purifies  it  with  six  (sprigs),  for  there  are 
six  seasons  :  it  is  by  means  of  the  seasons  that  he 
thus  purifies  it. 

4.  As  to  this  they  say,  '  When  he  purifies  the 
\]pd.ins\i  by  means  of  sprigs,  and  all  (other)  Soma- 

^  That  is,  the  sacrificial  man,  or  the  sacrifice  personified  in 
Soma  and  the  sacrificer. 

^  Lit.  'the  Soma-plant,'  hence  the  (Soma)-sacrifice  itself,  or 
Pra^apati.     See  IV,  6,  i,  i  seq. 

^  Bahishpavitrat,  lit.  from  (a  vessel,  or  Soma)  having  the  strainer 
outside  (away  from)  it.  While  no  proper  strainer  is  used  for  the 
Upaw/xu-graha,  the  Soma-juice  being  poured  through  Soma-plants 
(see  p.  244,  note  2);  at  the  great  pressing  it  is  passed  through  a 
fringed  straining-cloth  (da^apavitra)  spread  over  the  Drowakala^a 
(the  largest  of  the  three  Soma-troughs,  the  others  being  the 
Adhavaniya  and  Putabhr/t).     See  IV,  i,  2,  3. 


IV  KANDA,    I   ADHYAYA,    I   BRAHMAiVA,  8.  249 

draughts    are    purified    by    means    of   a    strainer, 
whereby,  then,  do  its  sprigs  become  pure  ? ' 

5.  He  throws  them  down  again  (on  the  unpressed 
plants)  with  (Va^.  S.  VII,  2),  'What  inviolable, 
quickening  name  is  thine,  to  that  Soma  of 
thine,  O  Soma,  be  Hail!'  Thus  his  sprigs  become 
purified  by  means  of  the  Svaha  ('  Hail ! ').  But  this 
graha  means  everything,  for  it  is  the  type  of  all  the 
pressings  ^ 

6.  Now,  once  on  a  time,  the  gods,  while  performing- 
sacrifice,  were  afraid  of  an  attack  from  the  Asura- 
Rakshas.  They  said,  '  Let  us  completely  establish 
the  sacrifice :  if  the  Asura-Rakshas  should  then 
attack  us,  our  sacrifice  will  at  least  be  completely 
established.' 

7.  Even  at  the  morning  Soma-feast  they  then 
completely  established  the  entire  sacrifice  -, — at  this 
same  {up3.7nsu)  graha  by  means  of  the  Ya^us  ;  at  the 
first  chant  (stotra)  by  means  of  the  Saman  ;  and  at 
the  first  recitation  (i-astra)  by  means  of  the  Rik  : 
with  that  sacrifice  thus  completely  established  they 
subsequently  worshipped.  And  in  like  manner  does 
this  sacrifice  now  become  completely  established, — 
by  means  of  the  Ya^us  at  this  same  graha  ;  by  means 
of  the  Saman  at  the  first  chant ;  and  by  means  of  the 
Rik  at  the  first  recitation  ;  and  with  this  sacrifice  thus 
completely  established  he  subsequently  worships. 

8.  He  presses  (the  Soma)  eight  times  ;  for  of  eight 


^  Viz.  inasmuch  as  the  Upawi'U-graha  is  obtained  by  three  turns 
of  pressing,  and  each  of  the  three  Savanas  (pressings,  Soma-feasts) 
consists  of  three  rounds  of  pressing  of  three  turns  each.  See  p.  256, 
note  I. 

^  Cf.  Taitt.  S.  VI,  4,  5,  where  this  theory  (divested  of  its  legendary 
form)  is  ascribed  to  Aru«a  Aupaveji. 


250  5ATAPATHA-BRAHMAiVA. 

syllables  consists  the  Gayatri,  and  the  morning  Soma- 
feast  belongs  to  the  Gayatri ;  thus  this  (first  turn  of 
pressing)  is  made  to  be  the  morning  Soma-feast. 

9.  He  draws  (the  juice  of  the  first  turn  of  pressing 
into  the  cup)  with  (Va^.  S.  VII,  i),  'Grow  thou 
pure  for  Va/^aspati !'  for  Va/6aspati  (lord  of  speech) 
is  the  out-breathing,  and  this  (Upa;;25u)  graha  is  the 
out-breathing :  hence  he  says,  '  Grow  thou  pure  for 
Va/'aspati ! ' — 'purified  by  the  hands  with  the 
sprigs  of  the  bull ;'  for  he  purifies  it  with  sprigs  of 
Soma:  hence  he  says,  'with  the  sprigs  of  the  bull;' 
and  '  purified  by  the  hands  (gabhasti-puta^),'  he  says  ; 
for — 'gabhasti'  being  the  same  as  'pani'  (hand) — he 
indeed  purifies  it  with  his  hands. 

10.  He  then  presses  eleven  times ;  for  of  eleven 
syllables  consists  the  Trish/ubh,  and  the  midday 
Soma-feast  belongs  to  the  Trish/ubh  :  thus  this 
(second  turn  of  pressing)  is  made  to  be  the  midday 
Soma-feast. 

1 1.  He  draws  (the  juice  into  the  cup)  with,  '  Grow 
thou  pure,  a  god,  for  the  gods — ;'  for  he  (Soma) 
is  indeed  a  god,  and  for  the  gods  he  becomes  pure ; 
— 'whose  portion  thou  art;'  for  he  indeed  is  their 
portion. 

12.  He  then  presses  twelve  times;  for  of  twelve 
syllables  consists  the  G3.ga.ti,  and  the  evening  Soma- 
feast  belongs  to  the  Ga.ga.ti :  thus  this  (third  turn  of 
pressing)  is  made  to  be  the  evening  Soma-feast. 

^  Sayawa,  on  Taitt.  S.  I,  4,  2,  interprets  it, '  Having  been  purified 
by  the  ray  of  the  sun  (while  growing  in  the  forest),  do  thou  now 
become  pure  for  the  gods  through  the  sprigs  of  the  bull  !'  Cf, 
however,  Taitt.  S.  VI,  4,5,'  gabhastina  hy  enam  pavayati,'  where 
'  gabhasti '  would  seem  to  be  taken  in  the  sense  of  '  hand '  (?  the 
forked  one).     See  p.  244,  note  2. 


IV  KAiVDA,    I   ADHYAYA,    I    BRAHMAiVA,    I  7.  25 1 


13.  He  draws  (the  juice)  with,  'Make  thou  our 
draughts  sweet!'  whereby  he  imbues  him  (Soma) 
with  sap,  and  renders  him  palatable  for  the  gods  : 
hence,  when  slain,  he  does  not  become  putrid  \ 
And  when  he  offers  (that  graha)  he  thereby  com- 
pletely establishes  him. 

14.  '  For  one  desirous  of  spiritual  lustre  (brahma- 
var/^asa)  he  should  press  eight  times  at  each  (turn),' 
so  they  say ; — for  of  eight  syllables  consists  the 
Gayatri,  and  the  Gayatri  is  the  Brahman  :  he  indeed 
becomes  endowed  with  spiritual  lustre. 

15.  Thus  the  pressing  amounts  to  twenty-four 
times  (of  beating).  Now  there  are  twenty-four  half- 
moons  in  the  year ;  and  Pra^apati  (the  lord  of 
creatures)  is  the  year,  and  the  sacrifice  is  Pra^apati : 
thus  as  great  as  the  sacrifice  is,  as  great  as  is  its 
measure,  so  great  he  thereby  establishes  it. 

16.  *  For  one  desirous  of  cattle  he  should  press 
five  times  at  each  (turn),'  so  they  say  ; — the  cattle 
(animal  victims)  consist  of  five  parts  :  he  indeed  gains 
cattle ;  and  there  are  five  seasons  in  the  year  ;  and 
Pra^apati  is  the  year,  and  the  sacrifice  is  Pra^apati : 
thus  as  great  as  the  sacrifice  is,  as  great  as  is  its 
measure,  so  great  he  thereby  establishes  it.  This, 
however,  is  mere  speculation  :  it  is  the  other  (manner) 
which  is  practised. 

1 7.  Having  drawn  the  graha,  he  wipes  (the  vessel) 
all  round,  lest  any  (Soma-juice)  should  trickle  down. 
He  does  not  deposit  it ;  for  this  is  his  out-breath- 
ing, whence  this  out-breathing  passes  unceasingly. 
Should   he,    however,    desire   to    exorcise,    he    may 

^  The  Ka«va  text  adds,  '  while  whosoever  else  is  slain  becomes 
putrid.' 


252  5'ATAPATHA-BRAHMAiVA. 

deposit  it^  with,  '  I  put  thee  down,  the  out-breathing 
of  N.  N. ! '  Thus,  forsooth,  inasmuch  as  he  (the 
Adhvaryu)  does  not  quit  his  hold  of  it,  it  is  not 
again  in  that  (enemy) ;  and  thus  both  the  Adhvaryu 
and  the  Sacrificer  hve  long. 

18.  Or  he  may  merely  cover  (the  vessel  by  his 
hand)  with,  '  I  shut  thee  off,  the  out-breathing  of 
N.  N. !'  Thus,  forsooth,  inasmuch  as  he  does  not 
deposit  it,  it  is  not  again  in  that  enemy ;  and  thus 
he  does  not  disorder  the  vital  airs. 

19.  While  he  is  still  inside  (the  Havirdhana)  he 
utters  '  Hail ! '  For  the  gods  were  afraid  lest  the 
Asura-Rakshas  should  destroy  what  part  of  this 
graha  was  previous  to  the  offering.  They  offered  it 
(symbolically)  by  means  of  the  Svaha,  while  they 
were  still  inside  (the  cart-shed),  and  what  was  thus 
offered  they  afterwards  offered  up  in  the  fire.  And  in 
like  manner  does  he  now  offer  it  up  by  means  of  the 
Svaha,  while  he  is  still  inside,  and  what  has  thus 
been  offered  he  afterwards  offers  up  in  the  fire. 

20.  He  then  walks  out  (of  the  Havirdhana)  with, 
'  I  walk  along  the  wide  air  2.'      For  along  the  air 

^  That  is,  he  may  set  it  down  on  the  khara  for  a  moment  without 
quitting  his  hold  of  it.  While  the  subsequent  cups  of  Soma  are 
deposited  in  their  respective  places  after  they  have  been  drawn,  the 
Upawju  and  Antaryama  are  offered  immediately. 

^  With  the  Taittiriyas  the  order  of  proceeding  is  somewhat  dif- 
ferent: The  Adhvaryu  pours  the  Soma  through  the  Soma-plants  into 
the  \Jpa.f?isn  cup  after  each  turn  of  pressing,  with,  '  Become  pure 
for  Va/aspati,  O  courser!" — 'The  bull  purified  by  the  hand  with 
the  plants  of  the  bull !'— '  Thou,  a  god,  art  a  purifier  of  the  gods 
whose  share  thou  art:  thee,  to  them!'  respectively.  He  then  takes 
the  cup  from  the  Pratiprasthatr/  with,  '  Thou  art  self-made ! '  eyes 
it  with,  '  Make  our  drinks  sweet ; '  and  wipes  it  clean  upwards  with, 
'Thee  for  all  powers,  divine  and  earthly!'  He  then  rises  w-ith, 
'  May  the  mind  obtain  thee  !'  steps  to  the  Ahavaniya  with,  '  I  move 


IV  KANDA,     I    ADHYAY.A,     I    BRAHMAiVA,   2  2,         253 

the  Rakshas  roams  rootless  and  unfettered  on  both 
sides,  even  as  man  here  roams  along  the  air,  rootless 
and  unfettered  on  both  sides  ^ ;  and,  that  formula 
being  the  Brahman  (prayer),  a  slayer  of  the  Rakshas, 
he,  by  means  of  that  Brahman,  renders  the  air  free 
from  danger  and  injury. 

2 1 .  Thereupon  he  (the  Sacrificer)  asks  a  boon.  For 
the  gods,  forsooth,  greatly  desire  to  obtain  the 
offering  of  that  graha,  and  they  grant  to  him  that 
boon,  in  order  that  he  may  forthwith  offer  that  graha 
to  them  :  this  is  why  he  asks  a  boon. 

22.  He  (the  Adhvaryu)  offers  with  (Va^.  S.VII,  3), 
'  Self-made  thou  art,'  for,  this  graha  being  his 
(Ya^/^a's)  out-breathing,  it  is  indeed  made  by  itself, 
born  of  itself^:  hence  he  says,'  Self-made  thou  art ;' — 
'for  all  powers,  divine  and  earthly,' — for  it  is  born 
of  itself  for  all  creatures  ^ ; — '  May  the  mind  obtain 
thee  ! ' — the  mind  being  Pra^apati,  he  thereby  means 
to  say, '  may  Pra^^apati  obtain  thee  ! '  '  Hail !  thee,  O 
well-born,  for  Surya!'  thus  he  utters  the  second* 

along  the  wide  air,'  and  offers,  while  the  sacrificer  holds  on  to  him 
from  behind,  with,  '  Hail!  thee,  O  well-born,  to  Surya!' 

^  See  III,  I,  3,13. 

^  '  For  this  libation  is  the  out-breathing,  and  the  out-breathing  is 
he  that  blows  yonder  (the  wind);  and  he  indeed  is  made  by 
himself,  begotten  (^ata)  of  himself,  since  there  is  no  other  maker 
nor  begetter  of  him.'     Kaz/va  text. 

^  Perhaps  we  ought  to  translate  the  passage,  '  from  all  the 
powers,  divine  and  earthly,'  for  it  is  born  by  itself  from  all  the 
creatures.  But  cf  Taitt.  S.  VI,  4,5:'  Thereby  he  puts  out-breathing 
both  into  gods  and  men.' 

*  While,  in  its  force  of 'subsequent,'  a  vara  here  refers  back  to  the 
first  Svaha,  pronounced  by  the  Adhvaryu  (par.  19);  it  also  has  here 
the  meaning  of  '  lower,'  and,  developed  out  of  this,  that  of  '  preced- 
ing' (in  which  meaning  it  occurs  in  the  i^z'kprati.yakhya).  Hence  it  is 
quite  impossible  adequately  to  render  this  play  on  the  words  avara, 
'subsequent,  lower,  preceding,'  and  para,  'higher,  subsequent.' 


2  54  S'ATAPATHA-BRAHMAiVA. 

(or  inferior)  'Hail!'  with  regard  to  a  subsequent^ 
(or  higher ;  the  highest)  deity. 

23.  Now  it  is  in  him  that  burns  yonder  (the  sun) 
that  he  has  just  offered  that  (Hbation) ;  and  the  latter 
is  the  All :  hence  he  makes  that  (sun)  the  highest  of 
the  All.  But  were  he  to  utter  the  second  (or  higher) 
*  Hail ! '  with  regard  to  a  preceding  (or  lower)  deity  ^, 
then  it  would  be  even  higher  than  yonder  sun  : 
therefore  he  utters  the  second  '  Hail !'  with  regard  to 
a  subsequent  deity. 

24.  And,  having  offered,  he  wipes  the  (vessel  of 
the)  graha  upwards ;  whereby  he  puts  that  out- 
breathing  into  him  as  one  tending  away  from  him. 
Thereupon  he  rubs  (the  wiped-off  Soma)  upon  the 
middle  enclosing  stick  from  west  to  east  with  the 
palm  of  his  hand  turned  upwards  ^ — whereby  he  puts 
that  out-breathing  into  him  as  one  tending  away  from 
him — with, 'Thee  to  the  gods  sipping  motes  of 
light!' 

25.  For  in  that  orb  which  burns  yonder  he  has 
just  offered  this  (libation),  and  those  rays  thereof 
are  the  gods  sipping  motes  of  light :  it  is  these  he 
thereby  gratifies ;  and  thus  gratified  those  gods 
convey  him  to  the  heavenly  world. 

26.  For  this  same  graha  there  is  neither  an 
invitatory  prayer  nor  an  offering  prayer  ^ :  he  offers  it 

^  That  is,  coming  after  Svaha  in  the  formula. 

2  The  Kawva  text  reads :  etasmin  va  etan  ma«<fale  'haushid  ya 
esha  tapati;  sarvam  u  va  esha  graha^  ;  sarvasmad  evaitad  asmad 
enam  uttarawz  karoti  ya  esho  'smat  sarvasmad  uttaro  yad  dhavaraw 
devataOT  kuryat  para;«  svahakaram  anyad  dhaitasmad  uttara?;; 
kuryat. 

'  That  is  to  say,  he  is  to  pass  his  hand,  palm  upwards,  under 
the  middle  enclosing  stick. 

*  Such  {J^ik  verses)  as  are  ordinarily  recited  by  the  Hotrz'.    When 


IV  KAiVDA,     I   ADHYAYA,    I    ERAHMAiVA,   1'] .        255 

with  a  (Ya^us)  formula,  and  thereby  it  becomes  for 
him  supplied  with  both  an  invitatory  and  an  offering 
prayer.  And  if  he  desire  to  exorcise,  let  him  offer 
some  spray  (of  Soma)  which  may  adhere  either  to 
his  arm,  or  to  his  breast,  or  to  his  garment,  with, 
*  O  divine  plant,  let  that  be  true  wherefore  I  pray 
thee  :  let  N.  N.  be  struck  down  by  destruction  falling 
from  above,  crash!'  Even  as  one  of  (enemies)  that 
are  being  slain  might  escape,  so  does  this  (sprig)  fly 
away  from  those  that  are  being  pressed  :  thus  nothing 
(hostile) — either  running  thither  or  running  away^ — 
remains  to  him  for  whom  he  performs  this.  He  de- 
posits that  (cup)  with,  '  Thee  for  the  out-breath- 
ing!' for  this  (graha)  indeed  is  his  out-breathing. 

27.   Now  some  deposit  it  on  the  south  part  (of  the 
khara  2),   for,   they  say,  it  is   in  that  direction  that 

the  Upawju  cup  is  drawn,  the  Hotn  says,  '  Restrain  the  out- 
breathing  (pra«a) !  Hail !  thee,  O  well-caUing  one,  to  Surya ! ' 
whereupon  he  breathes  into  (or  towards)  the  cup  with,  '  O  out- 
breathing,  restrain  my  out-breathing  ! '  After  that  he  remains  silent 
till  the  Antaryama  is  drawn,  when  he  addresses  that  graha  with, 
'  Restrain  the  in-breathing  (apana)!  Hail !  thee,  O  well-calling  one, 
to  Surya!'  whereupon  he  draws  in  his  breath  over  the  cup,  and 
says,  '  O  in-breathing,  restrain  my  in-breathing  ! '  He  then  touches 
the  pressing-stone  with,  'Thee  to  the  through-breathing!'  and 
therewith  frees  his  speech  from  restraint.  Ait.  Br.  H,  21.  On  the 
terms  out-breathing  (prawa)  and  in-breathing  (apana,  or  up-breathing, 
udana)  see  part  i,  p.  19,  note  2;  J.  S.  Speijer,  Jatakarma,  p.  64; 
Saya«a  on  Taitt.  S.  I,  4,  3  (vol.  i,  p.  603) ;  Taitt.  S.  VI,  4,  6.  Dif- 
ferent Haug,  Ait.  Br,  Transl.  p.  118. 

^  'Na  dhavan  napadhavat  pari^ishyate  ;'  perhaps  we  ought  to 
read  '  napadhavan ; '  unless  indeed  '  tasya '  refers  to  Soma,  as 
Saya«a  seems  to  take  it.  The  Ka«va  text  has :  tatha  ha  tesha;// 
napadhavans  /^ana  mu/^'yate  yebhyas  tatha  karoti. 

"^  According  to  the  Sutras  of  the  Black  Ya^us  (cf.  Sayawa  on 
Taitt.  S.  I,  4,  2,  p.  598),  the  Upawju  cup  is  'deposited'  on  the 
south-east  and  the  Antaryama  cup  on  the  north-east  corner  of  the 


256  DATAPATH  A-BRAHMAiVA. 

yonder  (sun)  moves.  Let  him,  however,  not  do 
this,  but  let  him  deposit  it  on  the  north  (uttara)  part 
(of  the  khara),  because  there  is  not  any  higher  (uttara) 
graha  than  this.  He  deposits  it  with, '  Thee  for  the 
out-breathing!'  for  this  (graha)  is  indeed  his  out- 
breathing. 

28.  He  then  takes  the  Upa;;^5u-savana  (pressing- 
stone).  He  neither  touches  it  with  the  fringe  nor 
with  the  straining-cloth,  for  that  would  be  like  rinsing 
it  in  water.  If  there  be  any  spray  adhering  to  it, 
let  him  remove  it  with  his  hand,  and  then  lay  down 
(the  stone)  beside  (the  Upaw^u  cup),  with  the  face 
towards  the  north,  with,  'Thee  for  the  through- 
breathing!'  for  this  (stone)  is  indeed  his  (Ya^;'2a's) 
through-breathing. 

Second  BRAHMAiVA. 

II.    The  Great  Pressing  ^ 

I.  The  Upawju  (graha),  forsooth,  is  his  out- 
breathing,  the  Upa;;/5u-savana  (stone)  his  through- 

khara  or  mound ;  the  Upawi'u-savana  stone  being  placed  between 
them.  Before  depositing  the  vessel,  the  Adhvaryu  pours  some  of 
the  residue  of  Soma-juice  from  the  Upa;«.<-u  cup  into  the  Agraya«a- 
sthali,  and  having  put  a  large  twig  of  Soma  into  it  for  the  evening 
pressing  (?  the  Adabhya  graha,  cf.  Say.  on  Taitt.  S.  I,  603),  he 
'  deposits '  it  on  the  mound. 

^  The  '  Great  Pressing  '  (mahabhishava)  from  which  the  Antar- 
yama  and  following  libations  are  obtained  is  performed  by  the 
four  priests,  viz.  the  Adhvaryu  and  his  three  assistants,  Pratipra- 
sthatr/,  Nesh/n*,  and  Unnetr/,  each  having  an  equal  portion  of 
Soma-plants  and  one  of  the  four  remaining  pressing-stones  assigned 
to  him.  The  ceremonies  mentioned  in  III,  9,  4)  i  seq.  are  repeated 
on  the  present  occasion,  each  of  the  priests  tying  a  piece  of  gold  to 
his  ring-finger.  The  pressing  is  performed  in  three  rounds  of 
three  turns  each,  the  number  of  single  strokes  of  the  several  turns 


IV  KANDA,     I   ADHYAYA,    2   BRAflMAA^A,  2.  257 


breathing,    and    the     Antaryama    (graha)    his    in- 
breathing. 

2.  Now  as  to  why  it  is  called  Antaryama,  That 
which  is  the  out-breathing  is  also  the  in-breathing 
and  the  through-breathing.  Now,  in  drawing  the 
Upawm  (graha),  he  puts  into  him  that  out-breathing 
which  tends  away  from  him  ;    and  in   drawing  the 

being,  however,  not  limited,  as  was  the  case  at  the  pressing  of  the 
Upamsu.     Only  before    the  first  turn  of  each  round  Nigrabhya 
water  is  poured  on  the  plants.     After  each  turn  the  scattered  plants 
are  gathered  together  on  a  heap.     At  the  end  of  each  round  (of 
three  turns)  the  Soma  is  touched  (or  'strengthened');  whereupon 
the  completely  pressed-out  stalks  are  thrown  into  the  Hotrfs  cup 
and  the  Nigrabha  formula  is  pronounced  (III,  9,  4,  21).    The  stalks 
which  are  still  juicy  are  then  'gathered  together'  (see  III,  9,  4,  19) 
into  the  so-called  sambhara;/i  and  poured  into  the  Adhavamya  trough, 
and  having  been  stirred  about  therein  by  the  Unnetrz",  are  taken 
out,  pressed  out,  and  thrown  on  the  skin,  when  the  same  process 
is  repeated.     On  the  completion  of  the  third  round  the  Dro/za- 
kalaja  is  brought  forward  (from  behind  the  axle  of  the  southern 
cart)  by  the  Udgatr/s  (for  the  mantras  used  by  them  see  Ta«</ya 
Br.  I,  2,  6-7)  and  placed   on  the  four  stones  covered  with  the 
pressed-out  Soma  husks,  the  straining-cloth  being  then  stretched 
over  it,  with  the  fringe  towards  the  north.     The  Hotr/'s  cup  (held 
by  the  sacrificer  and  containing  the  remaining  Nigrabhya  water) 
having  then  been  filled  up  by  the  Unnetr/  with  the  Soma-juice  in 
the  Adhavaniya  trough,  the  sacrificer  pours  it  in  one  continuous 
stream  from  the  Hotr/s  cup  upon  the  straining-cloth,  spread  over 
the  Dro«akala.fa  by  the  chanters  (Udgatr/s),  muttering  a  mantra 
(Ta^zfl'ya  Br.  I,  2,  9)  all  the  time.     From  this  stream  the  first  eight 
(at  the  midday  pressing  the  first  five)  libations  are  taken,  by  the 
respective  cups  being  held  under,  the  remaining  libations  or  cups 
being  drawn  either  from  the  strained  (or  'pure/  i-ukra)  Soma-juice 
in  the  Dro/zakala^'a,  or  from  the  Agrayawasthali  or  the  Putabhr?t. 
Saya«a  on  Ait.  Br.  II,  22,  i  seems  to  exclude  the  Antaryama  graha 
from  the  'great  pressing;'  antaryamagrahahomad  ijrdhvam  maha- 
bhishavawz  krztva.     Also  in  II,  21,  i  he  mentions  the  Dadhi  graha, 
Amsu  graha,  and  Adabhya  graha  (see  p.  255,  n.  2)  as  intervening 
between  the  Aponaptriya  ceremony  and  the  drawing  of  the  Upawi-u 
graha. 

[26]  S 


258  ■SATAPATHA-BRAHMA.VA. 

Antaryama,  he  puts  into  him  that  in-breathing  which 
tends  towards  him.  But  this  same  in-breathing  is 
confined  within  his  self;  and  because  it  is  confined 
(yam)  within  (antar)  his  self,  or  because  these 
creatures  are  sustained  (yam)  by  it,  therefore  it  is 
called  Antaryama. 

3.  He  draws  it  from  inside  the  strainer  \  whereby 
he  puts  that  in-breathing  into  him  as  one  tending 
towards  him,  and  that  in-breathing  of  his  is  placed 
(or  beneficial)  within  his  self.  And  thereby  also 
that  Upaw5u  (libation)  of  his  comes  to  be  drawn 
from  inside  the  strainer  (i.  e.  from  the  pure  Soma), 
for  one  and  the  same  are  the  Upa;;25u  and  Antar- 
yama, since  they  are  the  out-breathing  and  in- 
breathing. And  thereby,  moreover,  that  (vital  air) 
of  his  comes  to  be  unceasing  also  at  the  other 
grahas. 

4.  Now  as  to  why  he  purifies  the  Soma  by  means 
of  a  strainer  (pavitra).  When  Soma  had  oppressed 
his  own  family-priest  B7^/haspati,  he  restored  to  him 
(his  property);  and  on  his  restoring  it,  he  (Br/has- 
pati)  became  reconciled  to  him.  Still  there  was 
guilt  remaining,  if  only  for  having  contemplated 
oppressing  the  priesthood. 

5.  The  gods  purified  him  by  some  means  of  purifica- 
tion (or  a  strainer,  pavitra),  and,  being  cleansed  and 
pure,  he  became  the  (sacrificial)  food  of  the  gods.   And 

^  Anta/^pavitrat,  lit.  from  (the  vessel  or  stream  of  Soma)  which  has 
the  strainer  inside  it;  the  straining-cloth  being  spread  over  the  Drowa- 
kala^-a,  into  which  the  pressed-out  Soma-juice  is  poured.  The 
Petersburg  Dictionary  assigns  to  it  the  meaning '  the  Soma  within  the 
filtering  vessel'  (see  IV,  i,  i,  3).  Perhaps  it  means  '  from  that  which 
has  a  strainer  between,'  i.  e.  from  the  poured-out  stream  from  which 
the  libation  is  taken,  and  which  is  separated  from  the  Drowakalaxa 
by  the  straining-cloth. 


IV  KANDA,    I    ADHYAYA,    2   BRAHMAiVA,   7.  259 

in  like  manner  does  he  now  purify  him  by  means 
of  that  strainer,  and,  being  cleansed  and  pure, 
he  becomes  the  food  of^the  gods. 

6.  Then  as  to  why  the  grahas  are  drawn  with  the 
Upayama\     Now  Aditi  is  this  (earth),  and  hers  was 

A 

that  praya;ziya  oblation,  that  Aditya  rice-pap-.  But 
that  was,  as  it  were,  previous  to  the  Soma  feast : 
she  desired  to  have  a  share  along  with  the  gods  in 
the  Soma  feast,  and  said,  '  Let  there  be  for  me  also 
a  share  of  the  pressed  Soma!' 

7.  The  gods  said,  '  This  sacrifice  has  already  been 
distributed  among  the  deities  :  by  means  of  thee  the 
grahas  shall  be  taken  and  offered  to  the  deities!' — 

*  The  term  Upayama,  lit.  'foundation,  substratum,'  referring 
properly  to  'that  which  is  held  under'  while  taking  the  libation, 
that  is,  the  cup  of  the  respective  graha  (and  hence  also  identified 
with  the  earth,  as  the  substratum  of  everything,  cf.  Say.  on  Taitt.  S. 
I,  4,  3),  has  come  to  be  applied  likewise  to  the  formula  '  upayama- 
gnliito  'si,'  i.e.  'thou  art  taken  with  (or  on)  a  support,'  which  is 
repeated  at  those  libations  before  the  formulas  muttered  while  they 
are  drawn  into  the  respective  vessels  or  cups  (see  par.  15).  Haug, 
Transl.  Ait.  Br.  p.  1 18  note,  makes  the  following  distinction  between 
the  graha  (cup)  and  patra  (vessel)  of  the  Antaryama  (and  Upawwu) 
libation:  'The  patra  is  a  vessel  resembling  a  large  wooden  jar 
with  but  a  very  slight  cavity  on  the  top,  in  which  the  Soma-juice  is 
filled.  The  graha  is  a  small  cup,  like  a  saucer,  made  of  earth, 
and  put  over  the  cavity  of  the  Soma  vessel,  in  order  to  cover  the 
"  precious "  juice.  The  bottom  of  it  is  first  put  in  water,  and 
a  gold  leaf  placed  beneath  it.  There  are  as  many  grahas  as  there 
are  patras  ;  they  belong  together  just  as  cup  and  saucer,  and  are 
regarded  as  inseparable.  The  word  graha  is,  however,  taken 
often  in  the  sense  of  the  whole,  meaning  both  graha  and  patra.' 
I  doubt,  however,  whether  this  distinction  is  in  accordance  with 
the  old  authorities.  The  graha  vessels  or  cups  are  described  as 
resembling  the  shape  of  a  mortar.  For  other  peculiarities,  see  IV, 
I,  5,  19.  With  some  libations  there  is  both  a  patra  (cup)  and 
a  sthali  (bowl). 

^  See  III,  2,  3, 1  seq. 

S    2 


2  60  ^ATAPATHA-BRAHMAiVA. 


'  So  be  it!'     This,  then,  is  her  share  of  the  pressed 

Soma. 

8.  And,  again,  why  the  grahas  are  drawn  with  the 
Upayama.  The  Upayama  indeed  is  this  (earth), 
since  it  is  this  (earth)  that  bears  (upa-yam^)  food 
here  for  cattle  and  men  and  trees ;  and  the  gods  are 
above  this,  for  the  gods  are  in  heaven. 

9.  The  reason,  then,  why  the  grahas  are  drawn 
with  the  Upayama,  is  that  they  are  drawn  by  means 
of  this  (earth);  and  why  he  deposits  them  in  the 
womb 2,  is  that  this  earth  is  the  womb  of  everything, 
that  it  is  from  her  that  these  creatures  have  sprung. 

10.  That  same  Soma  the  priests  carry  about  as 
seed.  And  seed  which  is  cast  outside  the  womb  is 
lost;  but  that  which  he  deposits  in  the  womb  is 
indeed  deposited  in  this  earth. 

11.  Now  these  two  grahas  are  his  out-breathing 
and  in-breathing  ;  one  of  them  he  offers  after  sunrise 
and  the  other  before  sunrise,  in  order  to  keep  the 
out-breathing  and  in-breathing  distinct  from  each 
other.  He  thus  keeps  the  out-breathing  and  in- 
breathing distinct  from  each  other  :  hence  these  two, 
even  while  being  one  and  the  same,  are  yet  called 
differently  'out-breathing'  and  'in-breathing.' 

12.  Now  those  two  grahas  are  for  him  day  and 
nioht ;  one  of  them  he  offers  after  sunrise  and  the 


1  Lit.  forms  the  support  or  basis  for  it.  The  sentence  could 
also  be  translated,  *  this  earth  doubtless  is  an  upayama  (support), 
since  she  bears  food.'  Apparently  he  means  to  say  that,  as  the 
gods  are  above,  the  food  to  be  offered  to  them  requires  some  sup- 
port, something  to  '  hold  it  up'  by  for  the  gods  to  reach  it. 

"^  This  refers  to  the  formula  '  This  is  thy  womb,'  with  which 
most  Ubations,  after  being  drawn,  are  deposited  in  their  proper  place 
on  the  khara  until  they  are  used  for  offering.     See  IV,  i,  3, 19. 


IV  KAiVDA,    1   ADHYAYA,    2   BRAHMAiVA,   I  5.  26 1 

Other  before  sunrise,  in  order  to  keep  day  and  night 
distinct  from  each  other :  he  thus  keeps  day  and 
night  distinct  from  each  other  \ 

13.  The  Ijp3i77isu,  being  the  day,  he  offers  in  the 
night ;  and  thus  he  puts  the  day  into  the  night  : 
whence  even  in  the  deepest  darkness  one  distin- 
guishes something^. 

14.  The  Antaryama,  being  the  night,  he  offers 
after  sunrise,  and  thus  he  puts  the  night  into  the 
day:  whence  that  sun,  on  rising,  does  not  burn  up 
these  creatures ;  whence  these  creatures  are  pre- 
served. 

15.  He  draws  (the  Antaryama  graha)  therefrom  =^ 
with  (Va^.  S.  VII,  4),  'Thou  art  taken  with  a 
support!*  —  The  significance  of  the  Upayama 
has  been  told  ^. —  'Restrain  thou,  O  mighty 
(Indra),  guard  Soma!'  the  mighty,  forsooth,  is 
Indra ;  and  Indra  is  the  leader  of  the  sacrifice: 
wherefore  he  says  'O  mighty!'  and  by  'guard 
Soma'  he  means  to  say  'protect  Soma!'  'Pre- 
serve the  riches!  gain  thee  food  in  the  sacri- 
fice!'— riches  mean  cattle:  'Protect  the  cattle' he 
thereby  means  to  say.  '  Gain  thee  food  in  the  sacri- 
fice 1' — food  means  creatures :  he  thus  makes  these 
eager  to  sacrifice,  and  these  creatures  go  on  sacrificing 
and  praising  and  toiling. 


^  '  Were  he  to  oflfer  both  after  sunrise,  there  would  only  be  day, 
and  no  night;  and  were  he  to  offer  both  before  sunrise,  there 
would  only  be  night,  and  no  day.'     Kawva  text. 

^  Tasmad  v  idaw  ratrau  tamasi  sati  nir^?layata  iva  kimkld  iva. 
Kawva  text. 

^  Viz.  from  the  stream  of  Soma  poured  from  the  Hotn's  cup  on 
the  straining-cloth.     See  p.  256,  note  i. 

*  See  paragraph  6,  with  note. 


262  5ATAPATHA-BRAHMA;\^A. 


1 6.  'Into  thee  I  lay  day  and  night ^;  into  thee 
I  lay  the  wide  air  :  allied  with  the  gods,  the 
lower  and  the  higher,' — thereby  he  makes  this 
(graha)  one  belonging  to  all  the  gods :  because  by 
means  of  it  these  creatures  move  about  in  the  air 
breathing  out  and  breathing  in,  therefore  it  belongs 
to  all  the  gods. — '  Delight  thyself  in  the  Antar- 
yama,  O  mighty  one!'  the  mighty  one  is  Indra, 
and  Indra  is  the  leader  of  the  sacrifice,  wherefore  he 
says  '  O  mighty  one!'  and  in  that  he  draws  it  with 
'  into — into,'  thereby  he  means  to  say  '  I  lay  thee 
into  his  (Indra's)  self.' 

17.  Having  drawn  it,  he  wipes  (the  vessel)  all 
round,  lest  (any  Soma-juice)  should  trickle  down. 
He  does  not  deposit  it;  for  this  is  the  in-breathing: 
hence  this  in-breathing  passes  unceasingly.  But 
should  he  desire  to  exorcise,  let  him  deposit  it  with 
*  I  put  thee  down,  the  in-breathing  of  N.  N. ! ' 

18.  If  he  deposits  the  Upa.msu,  let  him  also 
deposit  this  (Antaryama  cup)'-^;  and  if  he  does  not 
deposit  the  Upi;;wu,  let  him  also  not  deposit  this. 
And  if  he  covers  the  Upa;;wu  (with  his  hand),  let 
him  also  cover  this ;  and  if  he  does  not  cover  the 
Vp^msu,  let  him  also  not  cover  this  :  as  the  per- 
formance regarding  the  Up^imsu,  so  regarding  this 
(graha) ;  for  one  and  the  same  are  these  two,  the 
Upamsu  and  Antaryama,  since  they  are  the  out- 
breathing  and  in-breathing. 

19.   Now  the  A^arakas,  forsooth,  offer  these  two 


^  Mahidhara  oflfers  the  alternative  interpretation,  'through  thee 
I  place  day  and  night  between  (Soma  and  the  enemies),'  which  is 
also  Sayawa's  interpretation  on  Taitt.  S.  I,  4,  3;  as  apparently  that 
of  the  Taitt.  S.  itself,  VI,  4,  6, 

=*  See  IV,  1,1,17-18. 


IV  KAiVDA,    I  ADHYAYA,    2   BRAHMAA^A,   23.        263 


(libations)  with  two  different  formulas  \  saying, 
'  These  two  are  his  out-breathing  and  in-breathing : 
we  make  the  out-breathing  and  in-breathing  of  varied 
vigour.'  But  let  him  not  do  this,  for  they  disorder 
the  sacrificer's  out-breathing  and  in-breathing.  Now, 
one  might  also  ^  offer  this  one  silently  : — 

20.  But,  as  he  offers  the  Upamsu  with  a  formula, 
even  thereby  this  (libation)  also  comes  to  be  offered 
with  a  formula.  How  then  could  one  offer  it  silently, 
for  these  two,  the  Up^msu  and  Antaryama,  are  one 
and  the  same,  since  they  are  the  out-breathing  and 
in-breathing  ? 

21.  With  the  very  same  formula  with  which  he 
offers  the  Upkmsu,  he  offers  this  (libation), — 'Self- 
made  thou  art:  for  all  powers  divine  and 
earthly:  may  the  mind  obtain  thee!  Hail! — 
thee,  O  well-born,  for  Surya!'  The  significance 
of  this  formula  has  been  told. 

22.  And,  having  offered ^  he  wipes  the  cup  clean 
downwards.  For  even  now, after  offering  the  Upi;;wu, 
he  wiped  (the  cup)  upwards ;  but  here  he  wipes  it 
downwards;  whereby  he  puts  the  in-breathing  into 
him  as  one  tending  towards  him. 

23.  He  then  rubs  (the  wiped-off  Soma)  upon  the 
middle  enclosing;  stick  from  east  to  west  with  the 
palm  of  his  hand  turned  downwards.  For  even  now, 
after  offering  the  Upanisu,  he  rubbed  it  upon  the 

^  This  does  not  appear  to  refer  to  the  Taittiriyas,  since  by  them 
the  same  order  of  proceeding  is  prescribed  for  the  Antaryama  as 
for  the  Upa?;/ju  (p.  252,  note  2);  cf  Sayawa  on  Taitt.  S.  I,  p.  603. 
See,  however,  Maitray.  Sa7;;h.  I,  3,  4-5. 

2  '  Apid  (vai)'  seems  to  have  much  the  same  meaning  ('  perhaps') 
as  the  later  '  api  nama.'     Cf.  I,  9,  i,  19. 

"  He  offers  the  entire  Soma  in  the  Antaryama  cup,  without 
leaving  any,  or  pouring  any  juice  into  the  Agraya?zasthali. 


264  fi-ATAPATHA-BRAIIMAiVA. 

middle  enclosing  stick  from  west  to  east  with  the 
palm  of  his  hand  turned  upwards ;  but  here  he  does 
so  from  east  to  west  with  the  palm  of  his  hand 
turned  downwards — whereby  he  puts  the  in-breathing 
into  him  as  one  tending  towards  him — with,  'Thee 
for  the  gods  sipping  motes  of  light!'  The 
significance  is  the  same  as  before. 

24.  Having  returned  (to  the  cart-shed),  he  deposits 
that  (cup)  with,  'Thee  for  the  in-breathing!'  for 
this  is  indeed  his  in-breathing.  He  deposits  them  ^ 
so  as  to  touch  one  another ;  whereby  he  makes  out- 
breathing  and  in-breathing  touch  one  another,  joins 
the  out-breathings  and  in-breathings  together. 

25.  Now  these  (cups  and  stone)  repose  without 
being  moved  until  the  evening  Soma  feast,  whence 
men  sleep  here  on  earth  ;  and  at  the  evening  Soma 
feast  they  are  used  again,  whence  these  men,  having 
slept,  awake  and  are  bustling  and  restless  ; — this, 
forsooth,  is  after  the  manner  of  the  sacrifice,  for  the 
sacrifice  is  fashioned  like  a  bird :  the  Upamsu  and 
Antaryama  (grahas)  are  its  wings,  and  the  Upamsu- 
savana  (stone)  its  body. 

26.  They  repose  without  being  moved  until  the 
evening  Soma  feast.  The  sacrifice  is  spread  along  ; 
but  what  is  spread  along  moves,  whence  those  birds 
fly  spreading  their  wings,  not  drawing  them  in.  At 
the  evening  Soma  feast  they  are  again  used ;  whence 

^  According  to  ihe  Kawva  text  he  is  to  place  the  Antaryama  cup 
on  the  south-east  corner  (dakshiwardhe)  of  the  khara  (see  p.  255,  n.  2); 
while,  according  to  Katy.  IX,  2,  i,  both  the  Vpamsu  and  Antar- 
yama are  to  be  placed  on  the  north-east  corner,  the  former  south 
of  the  latter.  This  arrangement,  however,  would  scarcely  agree 
with  IV,  I,  I,  27-28.  The  Upa;'//ju-savana  stone,  doubtless,  is  to 
lie  between  the  two  cups,  with  its  face  towards  the  Upa/;/ju. 


IV  KAA'DA,     I   ADHYAYA,    3  BRAHMAiVA,  4.  265 

these  birds  fly  drawing  in  their  wings  to  fold  them  : 
this  indeed  is  after  the  manner  of  the  sacrifice. 

27.  The  Up3.msu,  forsooth,  is  this  (earth),  for  the 
Upamsu  is  the  out-breathing,  and  breathing  out  one 
breathes  upon  this  (earth).  And  the  Antaryama 
is  yonder  (sky),  for  the  Upa;;^i"u  is  the  in-breathing 
(up-breathing),  and  in  breathing  up  one  breathes 
towards  yonder  world.  And  the  Upa^i-u-savana 
(stone)  is  the  air,  for  the  Upa;//i'u-savana  is  the 
through-breathing,  and  he  who  breathes  through  (in 
and  out),  breathes  through  this  air. 

Third  BRAHMAiVA. 

1.  The  Aindra-vayava  (graha),  forsooth,  is  his 
speech;  and  as  such  belonging  to  his  self\  Now 
Indra,  when  he  had  hurled  the  thunderbolt  at  V?^/tra, 
thinking  himself  to  be  the  weaker,  and  fearing  lest 
he  had  not  laid  him  low,  hid  himself.  The  gods  also 
hid  themselves  away  in  the  same  place. 

2.  The  gods  then  said,  '  Verily,  we  know  not  if 
Vrztra.  be  slain  or  alive  :  come,  let  one  of  us  find 
out,  if  Vr/tra  be  slain  or  alive  !' 

3.  They  said  unto  Vayu — Vayu,  forsooth,  is  he  that 
blows  yonder — 'Find  thou  out,  O  Vayu,  if  Vr/tra  be 
slain  or  alive  ;  for  thou  art  the  swiftest  among  us :  if 
he  lives,  thou  indeed  wilt  quickly  return  hither.' 

4.  He  spake,  '  What  shall  be  my  reward  then?' — 
'The  first  Vasha^*  of  king  Soma!' — 'So  be  it!'  so 
Vayu  went,  and  lo^  Vrztra  slain.  He  spake,  'Vmra 
is  slain  :  do  ye  with  the  slain  what  ye  list !' 

^  That  is,to  Ya^wa's  body(madhyadeha,  Say.)  as  distinguished  from 
his  limbs.  The  Petersb.  Diet,  takes  adhyatmam  in  the  sense  of  '  in  re- 
gard to  the  self  (or  person).'   See  I V,  i ,  4,  i ,  with  note ;  IV,  2,  2,  i  seq. 

^  At  I,  6,  2,  3 ;    II,  2,  3,  9,  I  erroneously  supplied  a  verb  of 


266  ^ATAPATIIA-BRAHMAiVA. 

5.  The  gods  rushed  thither, — as  (those)  eager  to 
take  possession  of  their  property,  so  (it  fared  with) 
him  (V/'/tra — Soma)  ^  :  what  (part  of  him)  one  of 
them  seized,  that  became  an  ekadevatya  (graha, 
belonging  to  one  deity),  and  what  two  of  them, 
that  became  a  dvidevat^^a  ^,  and  what  many  (seized), 
that  became  a  bahudevatya ; — and  because  they 
caught  him  up  each  separately  (vi-grah)  by  means 
of  vessels,  therefore  (the  libations)  are  called  graha. 

6.  He  stank  in  their  nostrils, — sour  and  putrid  he 
blew  towards  them  :  he  was  neither  fit  for  offering, 
nor  was  he  fit  for  drinking. 

7.  The  gods  said  to  Vayu,  'Vayu,  blow  thou 
through  him,  make  him  palatable  for  us!'  He  said, 
'  What  shall  be  my  reward  then  ?' — '  After  thee  they 
shall  name  those  cups.' — '  So  be  it !'  he  said,  '  but 
blow  ye  along  with  me!' 

8.  The  gods  dispelled  some  of  that  smell,  and  laid 
it  into  the  cattle, — this  is  that  foul  smell  in  (dead) 
cattle  :  hence  one  must  not  close  (his  nose)  at  that 
foul  smell,  since  it  is  the  smell  of  king  Soma. 

9.  Nor  must  one  spit  thereat " ;  even  though  he 
should  think  himself  ever  so  much  affected,  let  him 

motion  with  the  particle  ed,  following  the  original  interpretation  in 
the  Petersb.  Diet,  and  Weber's  Ind.  Stud,  IX,  249.  I  now  adopt 
the  later  explanation  put  forth  in  the  '  Nachtrage.'  Professor 
Whitney,  Amer.  Journ.  of  Phil.,  Ill,  p.  399,  apparently  draws  from 
the  same  source. 

^  '  As  (those)  wishing  to  take  possession  of  their  property,  so 
did  they  seize  upon  him  each  for  himself  (evam  ta/?2  vyagrz'h?zata)-,' 
Ka«va  text.     The  construction  of  our  text  is  quite  irregular. 

^  The  dvidevatya  grahas  (libations  belonging  to  two  gods)  at 
the  morning  Soma  feast  are  the  Aindra-vayava  (Indra  and  Vayu), 
the  Maitra-varu«a  (Mitra  and  Varm/a),  and  the  A.fvina. 

^  That  is,  because  of  it,  or  away  from  it.  Perhaps,  however,  it 
belongs  to  the  next  clause,  '  therefore,  even  .  .  .  .' 


IV  KAiVDA,    I   ADHYAYA,    3  BRAHMAiVA,    1 4.  267 

go  round  it  windward  ^ ;  for  Soma  means  eminence, 
and  disease  meanness :  even  as  at  the  approach  of 
his  superior  the  meaner  man  would  get  down  (from 
his  seat),  so  does  disease  go  down  before  him  (Soma). 

10.  Then  Vayu  blew  a  second  time  through  him 
and  thereby  made  him  palatable  ;  whereupon  he  was 
fit  for  offering  and  fit  for  drinking.  Hence  those 
(vessels),  though  belonging  to  various  deities,  are 
called  '  vayavya  (Vayu's  vessels)  I'  His  (Vayu's) 
is  that  first  Vasha^  of  king  Soma,  and,  moreover, 
those  vessels  are  named  after  him. 

11.  Indra  then  thought  within  himself: — 'Vayu, 
forsooth,  has  the  largest  share  of  this  our  sacrifice, 
since  his  is  the  first  Vasha/  of  king  Soma,  and, 
moreover,  those  vessels  are  named  after  him  :  nay, 
but  I,  too,  will  desire  a  share  therein!' 

12.  He  said,  'Vayu,  let  me  share  in  this  cup  !' — 
'What  will  then  be?' — 'Speech  shall  speak  intel- 
ligibly ^1' — 'If  speech  will  speak  intelligibly,  then 
will  I  let  thee  share  !'  Thus  that  cup  henceforward 
belonged  to  Indra  and  Vayu,  but  theretofore  it 
belonged  to  Vdyu  alone. 

13.  Indra  said,  '  One  half  of  this  cup  is  mine  !' — 
'Only  one  fourth  is  thine!'  said  Vayu. — 'One  half 
is  mine!'  said  Indra. — 'Only  one  fourth  is  thine!' 
said  Vayu. 

14.  They  went  to  Pra^apati  for  his  decision. 
Pra^apati  divided  the  cup  (of  Soma)  into  two  parts 
and  said,  '  This  (half)  is  Vayu's  !'  Then  he  divided 
the  (other)  half  into  two  parts   and  said,  '  This  is 

^  That  is,  in  order  to  inhale  as  much  of  the  strong  smell  of  the 
Soma  as  possible  (?). 
2  See  p.  158,  note  i. 
^  Or,  articulately,  distinctly  (niruktam). 


268  5ATAPATHA-BRAHMAiVA. 

Vayu's ! — This  is  thine!'  then  he  assigned  to  Indra 
a  fourth  part  for  his  share — one  fourth  is  the  same 
as  a  quarter :  henceforward  that  cup  belonged,  one 
fourth  of  it,  to  Indra. 

15.  Now  with  this  Hbation  there  are  two  puro- 
ru/^^ — formulas, — the  first  belonging  to  Vayu  alone, 
and  the  second  to  Indra  and  Vayu ;  and  two  invitatory 
prayers  (anuvakya), — the  first  to  Vayu  alone,  and 
the  second  to  Indra  and  Vayu ;  and  two  praisha 
(directions), — the  first  belonging  to  Vayu  alone,  and 
the  second  to  Indra  and  Vayu  ;  and  two  offering 
prayers  (ya^ya), — the  first  to  Vayu  alone,  and  the 
second  to  Indra  and  Vayu  :  thus  he  assigns  to  him 
(Indra)  each  time  a  fourth  part  for  his  share. 

16.  He  said, '  If  they  have  assigned  to  me  a  fourth 
part  each  time  for  my  share,  then  speech  shall  speak 
intelligibly  only  one  fourth  part!'  Hence  only  that 
fourth  part  of  speech  is  intelligible  which  men  speak  ; 
but  that  fourth  part  of  speech  which  beasts  speak  is 
unintelligible  ;  and  that  fourth  part  of  speech  which 
birds  speak  is  unintelligible  ;  and  that  fourth  part 
of  speech  which  the  small  vermin  here  speaks  Is 
unintelligible. 

17.  Wherefore  it  has  been  thus  spoken  by  the 
Rzshi  (Rig-veda  1, 164,  45): — '  Four  are  the  measured 
grades  of  speech  ;  the  Brahmans  that  are  wise  know 
them :  three,  deposited  in  secret,  move  not ;  the 
fourth  grade  of  speech  men  speak.' 

18.  He  now  draws  (the  graha)  from  that  (stream 
of  Soma)^  with  (Vaf.  S.  VII,  7;  Rig-veda  VII, 
92,  i),  'Come   nigh   to  us,  O  Vayu,  sipping   of 

^  Puroru/^  (lit.  'fore-shining')  is  the  designation  of  the  formulas 
preceding  the  Upayama,  '  Thou  art  taken  with  a  support,  &c.' 
^  See  p.  256,  note  i. 


IV  KANDA,    I   ADHYAYA,  4  BRAIIMAiVA,    I.  269 

the  pure  (Soma)!  Thine  are  a  thousand  steeds, 
O  bestower  of  all  boons  !  Unto  thee  hath  been 
offered  the  gladdening  juice  whereof  thou,  O 
God,  takest  the  first  draught!  —  Thee  for 
Vayu!' 

19.  And,  having  withdrawn  (the  cup),  he  again 
fills  iti,  with  (Va^.  S.  VII,  8;  Rig-veda  I,  2,  4), 
'O  Indra  and  Vayu,  here  is  Soma-juice: 
come  ye  hither  for  the  refreshing  draught, 
the  drops  long  for  you ! — Thou  art  taken  with 
a  support^! — Thee  for  Vayu,  for  Indra  and 
Vayu  !' — with  '  This  is  thy  womb^:  thee  for  the 
closely  united!'  he  deposits  (the  cup).  As  to 
why  he  says,  '  Thee  for  the  closely  united,' — he  who 
is  Vayu,  is  Indra;  and  he  who  is  Indra,  is  Vayu  : 
therefore  he  says,  '  This  is  thy  womb  :  thee  for  the 
closely  united !' 

Fourth  BRAHMAiVA. 

I.  Mitra  and  Varu;/a,  forsooth,  are  his  intelligence 
and  will ;  and  as  such  belonging  to  his  self:  when- 
ever he  desires  anything  in  his  mind,  as  *  Would 
that  this  were  mine  !  I  might  do  this !'  that  is  intel- 
ligence ;  and  whenever  that  is  accomplished,  that  is 
wiin.     Now  intelligence  indeed  is  Mitra,  and  will  is 

^  When  the  cup  is  half-filled  he  withdraws  it  for  a  moment  from 
the  stream  of  Soma  flowing  from  the  Hotr/'s  cup  into  the  Drowa- 
kala^a  trough ;  after  which  he  again  holds  it  under  to  have  it  filled 
completely.     For  the  shape  of  this  cup,  see  IV,  i,  5,  19. 

^  See  IV,  I,  2,  6,  with  note.  ^  See  IV,  i,  2,  9,  with  note. 

*  The  Ka«va  text  adds,  tad  asyaitav  atmana/?,  '  and  these  two 
are  of  his  self,'  which  seems  to  be  intended  to  explain  the  pre- 
ceding adhyatmam,  'belonging  to  his  self.'  See  IV,  i,  3,  i,  with 
note. 


270  ^ATAPATHA-BRAIIMAiVA. 

Varuna ;  and  Mitra  is  the  priesthood,  and  Varu;/a 
the  nobility ;  and  the  priesthood  is  the  conceiver, 
and  the  noble  is  the  doer. 

2.  Now  in  the  beginning  these  two,  the  priesthood 
and  the  nobility,  were  separate :  then  Mitra,  the  priest- 
hood, could  stand  without  Varu/^a,  the  nobility. 

3.  Not  Varu?^a,  the  nobility,  without  Mitra,  the 
priesthood :  whatever  deed  Varuna.  did  unsped  by 
Mitra,  the  priesthood,  therein,  forsooth,  he  suc- 
ceeded not. 

4.  Varu;/a,  the  nobility,  then  called  upon  Mitra, 
the  priesthood,  saying,  '  Turn  thou  unto  me  that  we 
may  unite :  I  will  place  thee  foremost,  sped  by  thee, 
I  will  do  deeds!' — 'So  be  it!'  So  the  two  united; 
and  therefrom  resulted  that  graha  to  Mitra  and 
Varu;^a. 

5.  Such,  then,  is  the  office  of  Purohita  (placed 
foremost,  domestic  priest).  Wherefore  let  not  a 
Brahman  desire  to  become  the  Purohita  of  any  one 
Kshatriya  (he  may  meet  with),  as  thereby  righteous- 
ness and  unrighteousness  unite  ;  nor  should  a  Ksha- 
triya make  any  Brahman  (he  may  meet  with)  his 
Purohita,  as  thereby  righteousness  and  unrighteous- 
ness unite. — Whatever  deed,  sped  by  Mitra,  the 
priesthood,  Varuna.  thenceforward  did,  in  that  he 
succeeded. 

6.  Hence  it  is  quite  proper  that  a  Brahman  should 
be  without  a  king,  but  were  he  to  obtain  a  king,  it 
would  be  conducive  to  the  success  (of  both).  It  is, 
however,  quite  improper  that  a  king  should  be  with- 
out a  Brahman,  for  whatever  deed  he  does,  unsped 
by  Mitra,  the  priesthood,  therein  he  succeeds  not. 
Wherefore  a  Kshatriya  who  intends  to  do  a  deed 
ought   by   all   means  to  resort  to   a   Brahman,  for 


IV  KAiVDA,     I   ADHYAYA,    4  BRAHMAiVA,   lO.  2'Jl 

he  verily  succeeds  only  in   the   deed  sped  by  the 
Brahman. 

7.  Now  he  draws  (the  Maitra-varu;^a  graha) 
from  that  (stream  of  Soma)  \  with  (Vaf.  S.  VII,  9  ; 
Rig-veda  II,  41,  4), 'This  Soma,  O  Mitra  and 
Varu;«a,  hath  been  pressed  for  you;  ye  holy, 
now  hear  my  cry! — Thou  art  taken  with  a 
support^! — Thee  for  Mitra  and  Varu;^a!' 

8.  He  mixes  it  with  milk.  The  reason  why  he 
mixes  it  with  milk  is  this.  Soma,  forsooth,  was 
Vr/tra.  Now  when  the  gods  slew  him,  they  said 
to  Mitra,  'Thou  also  slay  est !'  But  he  liked  it  not 
and  said,  '  Surely,  I  am  every  one's  friend  (mitra) : 
being  no  friend,  I  shall  become  an  enemy  (or,  other 
than  Mitra,  Amitra).' — 'Then  we  shall  exclude  thee 
from  the  sacrifice!' — Then  said  he,  'I,  too,  slay!' 
Thereupon  the  cattle  went  from  him,  saying,  '  Being 
a  friend,  he  has  become  an  enemy!'  Thus  he  was 
deprived  of  the  cattle.  By  mixing  (the  Soma)  with 
milk,  the  gods  then  supplied  him  with  cattle ;  and  in 
like  manner  does  this  (priest)  now  supply  him  (the 
sacrificer  or  Mitra)  with  cattle  by  mixing  (the  Soma) 
with  milk. 

9.  As  to  this  they  say,  '  Surely  he  liked  it  not  to 
slay!'  Thus,  what  milk  there  is  in  this  (mixture) 
that  belongs  to  Mitra,  but  the  Soma  belongs  to 
Varu;2a :  therefore  one  mixes  it  with  milk. 

10.  He  mixes  it  with  (Vaf.  S.  VII,  10  ;  Rig-veda 
IV,  42,  10),  'May  we  delight  in  the  wealth  we 
have  gained,  the  gods  in  the  offering,  the 
kine   in   pasture!     that  unfailing    milch    cow, 

1  See  p.  256,  note   i.      For   the   shape   of  this  cup,  see   IV, 

1,5,  19- 
^  See  IV,  I,  2,  6,  and  note. 


272  DATAPATH  A-BRAHMAiVA. 


O  Mitra  and  Varu;/a,  grant  ye  unto  us  day 
by  day!' — with  'This  is  thy  womb:  thee  for 
truth  and  lifeM'  he  deposits  it.  Now  as  to  why 
he  says,  '  Thee  for  truth  and  Hfe/ — the  truth  is 
Mitra  ^  since  Mitra  is  the  Brahman,  and  the  truth 
is  the  Brahman  (sacerdotium  or  sacred  writ) ; — 
and  hfe  is  Varu;^a,  since  Varu;^a  is  the  year,  and  Hfe 
is  the  year  :  therefore  he  says,  '  This  is  thy  womb  : 
thee  for  truth  and  Hfe  ! ' 


Fifth    BRAHMAiVA. 

I.  The  A^vina  graha^,  forsooth,  is  his  organ  of 
hearing  ;  hence  in  drinking  it  he  turns  (the  cup)  all 
round  *,  since  with  that  ear  of  his  he  hears  all 
round. — Now  when  the  Bhr/gus,  or  the  Ahgiras, 
attained  the  heavenly  world,  A^'yavana  the  Bhargava, 
or  A'yavana  the  Aiigirasa,  was  left  behind  here  (on 
earth)  decrepit  and  ghostlike  ^. 

^  This  is  a  false  analysis  of  ri'tayu,  '  righteous,  holy.' 

^  The  text  has  '  Brahman,'  which  must  be  wrong.  The  Ka«va 
recension  has,  correctly,  mitro  va  r/tam,  brahma  hi  mitro,  brahma 
by  r/tam. 

^  The  Ajvina  graha  is  not  actually  taken  at  this  time,  but  later 
on,  after  the  oblation  of  drops  and  the  chanting  of  the  Bahishpa- 
vamana  stotra;  see  IV,  2,  5, 12.  The  reasons  for  inserting  it  here 
are  given  in  parag.  15-16. 

*  Lit.  'he  drinks  it  while  turning  it  all  round,'  in  accordance 
with  the  regular  Sanskrit  idiom.  The  Ajvina  cup  has  three  mouths, 
from  which  the  Soma  is  drunk  by  turns.  See  Haug,  Transl.  Ait. 
Br.  p.  132. 

^  On  this  legend,  and  its  probable  connection  with  that  of  Medea's 
cauldron,  and  the  Germanic  '  quecprunno '  (jungbrunnen,  well  of 
renovation),  see  A.  Kuhn,  '  Herabkunft  des  Feuers  und  des  Gotter- 
tranks,'  p.  11.  For  other  translations,  see  Weber,  Ind.  Streifen,  i. 
p.  13  seq.;  Muir,  O.  S.  T.  v.  p.  250  seq.;  Delbriick  ii.  p.  121.    For 


IV  KAiVJDA,     I   ADHYAYA,   5  BRAHMAiVA,   7.  273 

2.  But  6'aryata,  the  Manava,  just  then  wandered 
about  here  with  his  tribe,  and  settled  near  by  that 
same  place.  His  boys  \  while  playing,  setting 
that  decrepit,  ghostlike  man  at  nought,  pelted  him 
with  clods. 

3.  He  was  wroth  with  the  ^'aryatas,  and  sowed 
discord  among  them  :  father  fought  with  son,  and 
brother  with  brother, 

4.  KS'aryata  then  bethought  him  2, — '  This  has  come 
to  pass  for  something  or  other  I  have  done!'  He 
caused  the  cowherds  and  shepherds  to  be  called 
together,  and  said — 

5.  He  said,  '  Which  of  you  has  seen  anything 
here  this  day?' — They  said,  'Yonder  lies  a  man, 
decrepit  and  ghostlike  :  him  the  boys  have  pelted 
with  clods,  setting  him  at  nought/  Then  ^'aryata 
knew  that  this  was  iTyavana. 

6.  He  yoked  his  chariot,  and  putting  his  daughter 
Sukanya  thereon,  he  set  forth,  and  came  to  the 
place  where  the  J^i'shi  was. 

7.  He    said,    'Reverence    be   to    thee,  O  7?/shi ; 


another  version,  apparently  more  modern,  of  the  same  legend,  found 
in  the  Gaiminiya  (Talavakara)  Brahmawa,  see  Professor  Whitney, 
Proceedings  Amer.  Or.  Soc.  1883,  p.  ix. 

^  That  is,  youths  of  his  clan. 

^  6'aryata  then  bethought  him,  '  From  something  I  have  done, 
thence  (has  come)  so  great  a  calamity.'     It  then  occurred  to  him, 

A. 

'  Surely,  ^yavana,  the  Bhargava,  or  Ahgirasa,  was  left  behind  here, 
decrepit :  him  I  (must)  have  somehow  oifended  sorely,  thence  so 
great  a  calamity.'  He  called  his  tribe  together.  Having  called  the 
tribe  together,  he  said,  '  Who,  be  he  cowherd  or  shepherd,  has 
noticed  anything  here?'  They  said,  'Yonder  in  the  wood  lies 
a  decrepit,  ghostlike  man ;  him  the  boys  have  this  day  pelted  with 
clods  :  that  is  the  only  thing  we  have  descried  (?  tad  evadarishma),' 
&c.    Ka«va  text. 

[26]  T 


A  . 


274  i'ATAPATHA-BRAHMAiVA. 

because  I  knew  thee  not,  therefore  have  I  offended 
thee ;  here  is  Sukanya  \  with  her  I  make  atonement 
to  thee  :  let  my  tribe  live  at  peace  together ! '  And 
from  that  same  time  his  tribe  lived  at  peace  together. 
But  6aryata,  the  Manava,  departed  -  forthwith,  lest 
he  should  offend  him  a  second  time. 

8.  Now  the  Ai'vins  then  wandered  about  here  on 
earth  performing  cures.  They  came  to  Sukanya, 
and  desired  to  win  her  love ;  but  she  consented  not 
thereto. 

9.  They  said,  '  Sukanya,  what  a  decrepit,  ghostlike 
man  is  that  whom  thou  liest  with  ;  come  and  follow 
us !'  She  said,  '  To  whom  my  father  has  given  me, 
him  will  I  not  abandon,  as  long  as  he  lives!'  But 
the  i?/shi  was  aware  of  this. 

10.  He  said,  '  Sukanya,  what  have  those  two  said 
to  thee  ?'  She  told  him  all ;  and,  when  she  had  told 
him,  he  said,  *  If  they  speak  to  thee  thus  again,  say 
thou  to  them,  "  But  surely,  ye  are  neither  quite 
complete  nor  quite  perfect,  and  yet  ye  deride  my 
husband !"  and  if  they  say  to  thee,  "In  what  respect 
are  we  incomplete,  in  what  respect  imperfect  ?"  say 
thou  to  them,  "  Nay,  make  ye  my  husband  young 
again,  and  I  will  tell  you!'"  They  came  again  to 
her,  and  said  to  her  the  same  thing. 

1 1.  She  said,  'But  surely  ye  are  neither  quite  com- 
plete nor  quite  perfect,  and  yet  ye  deride  myhusband!' 
They  said,  '  In  what  respect  are  we  incomplete,  in 
what  respect  imperfect  ?'  She  said,  '  Nay,  make  ye 
my  husband  young  again,  and  I  will  tell  youl' 


^  That  is,  '  the  fair  maiden.' 

^  That  is, '  he  broke  up  his  camp  and  departed  with  his  tribe'  (so 
'payuyu^e  grama/^,  Kawva  recension). 


IV  KAiVDA,    1   ADHYAYA,  5  BRAHMAA^A,   I5.  275 

12.  They  said,  '  Take  him  down  to  yonder  pool\ 
and  he  shall  come  forth  with  whatever  age  he  shall 
desire!'  She  took  him  down  to  that  pool,  and  he 
came  forth  with  the  age  he  desired. 

1 3.  They  said,  '  Sukanya,  in  what  respect  are  we 
incomplete,  in  what  respect  imperfect?'  The  i?/shi 
himself  answered  them, — '  In  Kurukshetra  yonder 
the  gods  perform  a  sacrifice  and  exclude  you  two 
from  it :  in  that  respect  ye  are  incomplete,  in  that 
respect  imperfect  !'  And  the  A^vins  departed  forth- 
with, and  came  to  the  gods,  as  they  were  performing 
a  sacrifice,  after  the  chanting  of  the  Bahishpavamana. 

14.  They  said,  'Invite  us  thereto!'  The  gods 
said,  '  We  will  not  invite  you  :  ye  have  wandered 
and  mixed  much  among  men,  performing  cures.' 

15.  They   said,   'But   surely   ye    worship   with   a 

^  Or,  according  to  the  Petersburg  Dictionary, '  Throw  him  into 
yonder  pool.'  In  the  Kawva  text  no  mention  is  made  of  a 
pool  (hrada),  but  merely  of  water  to  which  the  7?/shi  is  taken  by 
his  wife.  I  subjoin  Professor  Whitney's  translation  of  the  corre- 
sponding passage  of  the  Gaimimya  Br.  version  :  '  They  (the  A.yvins) 
said  to  him:  "Sage,  make  us  sharers  in  the  Soma,  Sir."  "Very 
well,"  said  he  ;  "  do  you  now  make  me  young  again."  They  drew 
him  away  to  the  sa.isa.va.  of  the  Sarasvati.  He  said:  "Girl,  we 
shall  all  come  out  looking  alike ;  do  you  then  know  me  by  this 
sign."  They  all  came  out  looking  just  alike,  with  that  form  which 
is  the  most  beautiful  of  forms.  She,  recognising  him  ....  "  This 
is  my  husband."  They  said  to  him :  "  Sage,  we  have  performed 
for  you  that  desire  which  has  been  your  desire  ;  you  have  become 
young  again ;  now  instruct  us  in  such  wise  that  we  may  be  sharers 
in  the  Soma."  .... 

'  Then  Ayavana  the  Bhargavan,  having  become  young  again, 
went  to  A'aryata  the  Manavan,  and  conducted  his  sacrifice  on  the 
eastern  site.  Then  he  gave  him  a  thousand ;  with  them  he  sacri- 
ficed. Thus  A^yavana  the  Bhargavan,  having  praised  with  this 
saman  (the  /^yavana),  became  young  again,  won  a  girl  for  wife, 
sacrificed  with  a  thousand,'  &c. 

T  2 


276  i-ATAPATHA-BRAHMAA^A. 

headless  sacrifice!' — 'How  with  a  headless  (sacri- 
fice) ?' — '  Nay,  invite  us,  and  we  will  tell  you  ! ' — '  So 
be    it ! '    so    they    invited    them.      They    drew    this 

A 

Ai^vina  cup  for  them  ;  and  those  two  became  the 
Adhvaryu  priests  of  the  sacrifice,  and  restored  the 
head  of  the  sacrifice.  Then,  in  the  chapter  of  the 
divakirtyas  \  it  is  explained  how  they  did  restore 
the  head  of  the  sacrifice.  Hence  this  libation  is 
drawn  after  the  chanting  of  the  Bahishpavamana, 
for  it  was  after  the  chanting  of  the  Bahishpavamana 
that  they  arrived. 

16.  They  said,  'Well,  but  we  two,  being  the 
Adhvaryus,  are  the  heads  (leaders)  of  the  sacrifice  : 
transfer  ye  that  graha  of  ours  to  this  earlier  time,  to 
those  belonging  to  two  deities  ^ ! '  Accordingly  they 
transferred  that  graha  for  them  to  a  former  time,  to 
those  belonging  to  two  deities :  hence  that  graha  is 
drawn  in  the  tenth  place,  and  is  consecrated  by 
Vasha/  in  the  third  place.  And  as  to  (the  signifi- 
cance of)  the  Ai-vins, — the  A^vins  are  manifestly^ 
those  two,  heaven  and  earth  *,  for  it  is  those  two 

^  Certain  verses  which  are  '  to  be  chanted  by  day.'  According 
to  Benfey  (Ind.  Stud.  Ill,  p.  228)  also  called  mahadivakirtya,  and 
consisting  of  eleven  verses  (not  in  Sama-veda),  the  first  of  which  is 
called  '  jiras  (head),'  the  second  '  griva/^  (neck),'  &c.  The  term  is 
also  applied  to  Sama-veda  II,  803-5  (Rig-veda  X,  170,  1-3)  in  the 
Uhyagana  II,  12.  The  reference  in  the  text  seems  to  be  to  Sat.  Br. 
XIV,  I,  I,  8  seq.  See,  however,  Weber,  Ind.  Streifen,  I,  p.-  15, 
note  4.     The  Ka;/va  MSS.  read  '  divakirteshu.' 

^  One  might  expect  the  dual  '  dvidevatyau,'  as,  besides  the 
Ajvina  graha,  there  are  only  two  dvidevatya  (belonging  to  two 
gods)  grahas,  viz.  the  Aindra-vayava  and  Maitra-varu«a.  See 
p.  266,  note  3. 

*  Or,  in  their  visible  form  (pratyaksham). 

*  SeeMuir,  O.  S.  T.  v,  p.  234.  The  identification  of  the  Ajvins 
with  heaven  and  earth  may  have  been  suggested  by  Rig-veda  VI,  70, 5, 


lY  KANDA,    I   ADHyAyA,    5   BRAHMAiVA,   I9.         277 


that  have  obtained  possession  of  everything  here  ; — 
'  the  lotus-crowned '  they  (the  A^vins)  are  called  : 
Agni,  forsooth,  is  the  lotus  of  this  earth,  and  the 
sun  that  of  yonder  sky. 

1 7.  Thus  he  takes  (the  A^vina  graha)  from  that 
(stream  of  Soma)  \  with  (Va^.  S.  VII,  1 1  ;  Rig-veda 
I,  22,  3),  '  Mix  ye  the  sacrifice,  O  A^-vins,  with 
that  goad  of  yours,  rich  in  honey  and  joyful- 
ness! — Thou  art  taken  with  a  support^!  thee 
for  the  A^vins  !'  with  'This  is  thy  womb  :  thee 
for  the  honey-loving^  (A^-vins)!'  he  deposits  it. 
Now  as  to  why  he  takes  (the  graha)  with  a  verse 
containing  (the  word)  '  honey  (madhu),'  and  deposits 
it  with  *  thee  for  the  honey-loving  ! ' 

18.  Dadhya;K',  the  Atharva;2a,  imparted  to  them 
(the  A^vins)  the  brahma;/a  called  Madhu*:  that 
(Madhu)  is  their  favourite  resort,  and  with  that 
(favourite  resort)  of  theirs  he  now  approaches  them  ; 
— hence  he  takes  (their  graha)  with  a  verse  contain- 
ing (the  word)  '  honey,'  and  deposits  it  with  '  thee 
for  the  honey-loving !' 

19.  Now  those  vessels  (other  than  those  of  the 
three  dvidevatya  grahas)  are  smooth  ^  The  vessel 
of  the  graha  for   Indra  and  Vayu   has  a   (wooden) 


where  heaven  and  earth  are  called  upon  to  mix  the  sweet  drink, 
just  as  is  the  case  with  the  Ajvins  in  the  verse  with  which  their 
libation  is  taken. 

^  See  p.  256,  note  i. 

'^  See  IV,  1,  2,  6,  and  note. 

^  The  real  meaning  of  this  epithet  (madhvi)  is  uncertain. 

*  ? '  The  mystery  called  Madhu  (sweet  drink,  Soma).'  See  pait  i, 
Introd.  p.  xxxiv;  Weber,  Ind.  Stud.  I,  p.  290. 

^  It  might  also  mean,  that  those  (three  dvidevatya)  vessels  are 
smooth,  straight,  save  the  peculiarities  noticed  above.  The  Ka«va 
text,  however,  reads,  ta/'/^//laksh«any  anyani  patra;?i  bhavanti. 


2  78  ^ATAPATHA-BRAHMAA'A. 

'  belt '  round  it :  this  is  its  second  (peculiarity  of) 
shape,  and  therefore  it  belongs  to  two  deities.  The 
vessel  of  the  graha  for  Mitra  and  Yaruna.  is  goat- 
like ^ :  this  is  its  second  shape,  and  therefore  it 
belongs  to  two  deities.  The  vessel  of  the  graha 
for  the  Ai'vins  is  lip-shaped  :  this  is  its  second 
shape,  and  therefore  it  belongs  to  two  deities.  And 
the  reason  why  (this  belongs  to)  the  A^^vins  is  that 
the  Ai"vins  are  the  heads  (mukhya,  viz.  of  the  sacri- 
fice), and  this  head  (mukha  ^)  is  supplied  with  lips  : 
hence  the  vessel  of  the  A^-vina  graha  is  lip-shaped. 


Second  Adhyaya.     First  BRAHMAivA. 

1.  The  ^S'ukra  and  M  ant  hi  n  (grahas),  forsooth,  are 
his  eyes.  Now  the  ^'ukra,  indeed,  is  he  that  burns 
yonder  (the  sun) ;  and  because  it  burns  there  ^,  there- 
fore it  is  (called)  ^S'ukra  ('  bright ').  And  the  Manthin, 
indeed,  is  the  moon. 

2.  He  mixes  it  with  (barley)  meal  :  thus  he  makes 
it  to  be  gruel  (mantha),  whence  it  is  (called)  Man- 
thin.  Now  those  two  (sun  and  moon),  forsooth,  are 
the  eyes  of  these  creatures ;  for  were  those  two  not 
to  rise,  these  (creatures)  could  not  distinguish  even 
their  own  hands. 

3.  One   of  them  is  the  eater,  and  the  other  the 

^  Or  rather,  according  to  the  commentary  on  Katy.  IX,  2,  6,  it 
resembles  the  breast  of  the  goat  (a^aka). 

2  Lit.  '  mouth.' 

'  This  is  how  Saya7/a  takes  the  passage :  j'ukragrahas  tapati 
^o^ati  dipyata  iti  tasya  jukranamadheyam.  It  is  doubdess  the 
correct  interpretation,  though  the  pronouns  '  esha '  and  '  etad ' 
might  lead  one  to  refer  them  to  the  sun. 


IV  KAA^HA,    2   ADHYAYA,    I   BRAHMAiVA,  7.         279 

food  ^ ;  to  wit,  the  ^'ukra  is  the  eater,  and  the  Man- 
thin  the  food. 

4.  To  one  of  them  corresponds  the  eater,  and  to 
the  other  the  food ;  to  wit,  the  eater  corresponds 
to  the  K^ukra,  and  the  food  to  the  Manthin.  Now 
these  two  (cups)  are  drawn  for  one  (person)  and 
offered  to  another.  There  are  two  Asura-Rakshas, 
Sdiuddi  and  Marka  :  for  them  they  are  drawn ;  and 
to  deities  they  are  offered.  The  reason  for  this  is 
as  follows. 

5.  Now  when  the  gods  drove  away  the  Asura- 
Rakshas,  they  could  not  drive  away  these  two  ;  but 
whatever  (sacrificial)  work  the  gods  performed,  that 
these  two  disturbed,  and  then  quickly  fled. 

6.  The  gods  then  said,  '  Contrive  ye  how  we 
shall  drive  away  these  two ! '  They  said,  '  Let  us 
draw  two  cups  (of  Soma-juice)  for  them  :  they  will 
come  down  to  us,  and  we  shall  seize  them  and  drive 
them  away.'  They  accordingly  drew  two  cups  (of 
Soma)  for  them,  and  they  both  came  down,  and, 
having  seized  them,  they  (the  gods)  drove  them 
away^  This  is  why  (the  two  cups)  are  drawn  for 
S2i7iddi  and  Marka,  but  are  offered  to  deities. 

7.  Also  Ya^/^avalkya  said, '  Should  we  not  rather 
draw  them  for  the  deities,  since  that  is,  as  it  were, 
the  sign  of  conquest^  ?'  In  this,  however,  he  merely 
speculated,  but  he  did  not  practise  it. 

'  The  one  that  is  to  be  eaten  (adya/i). 

^  Muir,  O.  S.  T.  ii,  p.  386,  translates  apa-han  by  '  to  smite,'  which 
would  seem  to  suit  this  passage  much  better  than  the  ordinary 
meaning  'to  beat  off,  repulse,  eject;'  but  see  paragraph  20.  The 
corresponding  version  of  the  legend  in  Taitt.  S.  VI,  4,  10  has 
'  apa-nud  (to  drive  away).' 

^  Thus  this  passage  is  interpreted  by  Sayawa,  who  refers  to 
Paw.  Ill,  3,  161  (sampra,rne  lih)  and  VIII,  2,  97  (vi;^aryama«anani 


28o  DATAPATH  A-BRAHMAiVA. 


8.  Now  some  make  this  the  puroru/^  formula  of 
the  6^ukra,  '  He,  the  longing,  light-enveloped,  urged 
the  daughters  of  the  dappled  (cloud)  along  the 
measurer  of  the  welkin,' — saying,  '  We  thus  make 
it  like  him  that  burns  yonder,  in  that  he  says  *'  the 
light-enveloped."  ' 

9.  But  let  him  make  this  one  the  puroru/^  formula 
of  the  ^'ukra  (Va^.  S.  VII,  12  ;  Rig-veda  V,  44,  i), 
'  In  the  olden  way,  in  the  former  way,  in  every 
way,  in  this  way  (drawest  thou)  supremacy 
from  him,  the  barhis-seated,  and  the  bliss- 
attaining,' — for  the  eater  corresponds  to  this  (^'ukra 
cup),  and  the  eater  is  supreme :  hence  he  says, 
'  Supremacy  from  him,  the  barhis-seated,  bliss- 
attaining,' —  'and  onward  strength  drawest 
thou  from  him,  the  roaring  S  the  swift,  that 
winneth  those '^  through  which  thou  waxest 
strong. — Thou  art  taken  with  a  support :  thee 
for^a^^fl'a!' — With  'This  is  thy  womb  :  protect 
manhood!'  he  deposits  (the  cup);  for  to  this  one 
corresponds  the  eater,  and  the  man  (hero)  is  the 
eater :  hence  he  says,  '  This  is  thy  womb  :  protect 
manhood !'  He  deposits  it  on  the  south  part  (of  the 
mount),  for  it  is  in  that  direction  that  yonder  (sun) 
moves. 

10.  Thereupon  he  draws  the  Manthin  with  (Va^. 


pluta/^).  Possibly,  however,  '  no  svid '  may  have  to  be  separated 
from  what  follows :  '  by  no  means !  for  deities  we  should  draw 
them,'  &c.  The  Kawva  text  reads,  '  no  svit  khalu  devatabhya  eva 
gr/hwiyameti  viditaw  hidam  iti,  tad  u  tan  mimawsam  eva  kakre 
nety  u  tak  /^akara.' 

^  The  Rig-veda  reads  '  gira  (through  song)'  instead  of  '  dhunim.' 
^  Viz.  waters,  juice,  sap.     Professor  Ludwig  supplies  'plants.' 
This  verse  is  extremely  obscure. 


IV  KAiVDA,    2   ADHYAYA,     I    BRAHMAiVA,    12.  281 

S.  VII,  16;  Rig-veda  X,  123,  i),  'He,  the  long- 
ing\  light-enveloped^,  urged  the  daughters 
of  the  dappled^  on  the  measurer  of  the 
welkin*:  him  the  bards  kiss  like  a  child  with 
sones  at  the  union  of  the  waters  and  the  sun. 
— Thou  art  taken  with  a  support:  thee  to 
Marka!' 

11.  He  mixes  it  with  (barley)  meal:  the  reason 
why  he  mixes  it  with  meal  is  this.  Varu;^a  once 
struck  king  Soma  right  in  the  eye,  and  it  swelled 
(ai-vayat) :  therefrom  a  horse  (ai-va)  sprung ;  and 
because  it  sprung  from  a  swelling,  therefore  it  is 
called  a^va.  A  tear  of  his  fell  down :  therefrom 
the  barley  sprung ;  whence  they  say  that  the  barley 
belongs  to  Varu/^a.  Thus  whatever  part  of  his  eye 
was  injured  on  that  occasion  in  (that  part  he  now 
restores  him  and  makes  him  whole  by  means  of  this 
(barley) :  therefore  he  mixes  (the  libation)  with  meal. 

12.  He  mixes  it  with  (Vaf.S.  VI I,  17;  Rig-veda  X, 
61,  3),  'At  whichever  offerings  ye  two,  rush- 
ing swiftly  as  thought,  accept  with  favour 
the  songs — he,  the  manly,  who  by  the  reeds 
of  this  (one)  hath  seasoned"*  in  the  hand  the 


^  Vena,  according  to  Roth  and  Grassmann,  refers  to  the  Gan- 
dharva,  as  the  representative  of  the  rainbow.  This  view  is,  however, 
rejected  by  Ludwig.  The  entire  hymn  is  extremely  and  purposely 
obscure. 

^  (ryotir-^arayu,  lit.  '  having  light  for  his  chorion,  or  placenta.' 

^  Pr/^nigarbha/^,  lit.  '  those  who  have  the  dappled  (cloud)  for 
their  womb  (or,  are  contained  therein);'  apparently  the  rain-drops. 

*  Ludwig  identifies  the  measurer  of  the  welkin  with  the  moon 
(Soma).  Grassmann  takes  it  in  the  sense  of  '  in  measuring  through 
the  air.' 

^  The  verse  is  manifestly  corrupt.  Professor  Ludwig  omits  the 
accent  in  '  ajri?ata,'  thus  taking  it  out  of  the  relative  clause  ;  but 


282  S-ATArATHA-BRAHMAATA. 


(object  of  his)  desire;' — with  'This  is  thy 
womb;  protect  the  creatures!'  he  deposits  it 
(on  the  north  part  of  the  mound)  ;  for  to  this  (graha) 
corresponds  the  food,  and  these  creatures,  the  people, 
are  food  :  hence  he  says,  '  This  is  thy  w^omb  :  pro- 
tect the  creatures ! ' 

13.  There  are  two  sprinkled  and  two  unsprinkled 
chips  of  the  sacrificial  stake  ^ :  the  Adhvaryu  takes 
a  sprinkled  and  an  unsprinkled  one;  and  in  like 
manner  the  Pratiprasthatr/  takes  a  sprinkled  and  an 
unsprinkled  one.  And  the  Adhvaryu  takes  the 
^'ukra,  the  Pratiprasthatr/  the  Manthin. 

14.  The  Adhvaryu  cleanses  (his  cup)  with  the 
unsprinkled  chip,  with,  'Swept  away  is  ^aw^a!' 
In  like  manner  the  Pratiprasthatr^'  with,  'Swept 
away  is  Marka!'  Thus  even  while  drawing  (the 
cups),  they  drive  away  the  two  Asura-Rakshas.  With 
'May  the  ^'ukra-sipping  gods  lead  thee 
forward!'  the  Adhvaryu  walks  out  (of  the  cart- 
shed);  with  'May  the  Manthin-sipping  gods 
lead  thee  forward!'  the  Pratiprasthatr/ :  thus  they 
lead  forward  those  two  (libations)  to  the  deities. 

15.  Behind  the  Ahavaniya  fire  they  put  their 
(right)  elbows  together,  and  deposit  (the  cups)  on 
the  high  altar  :  the  Adhvaryu  on  the  right  hip, 
and  the  Pratiprasthatrz  on  the  left — without  quit- 
ting their  hold  of  them — with  '  Unassailable  art 

even  thus,  no  satisfactory  sense,  it  seems  to  me,  can  be  extracted 
from  this  line.  When  the  Soma  is  mixed  with  milk  or  some  other 
substance  (as  meal)  two  stalks  of  (ku^a)  reed-grass  are  laid  on  the 
cup,  the  accessory  substance  being  then  poured  through  them. 
Katy.  IX,  6,  9-10. 

^  In  paragraphs  13-31  the  libations  from  the  ^S'ukraand  Manthin 
cups  are  anticipated.  For  their  proper  place  in  the  actual  perform- 
ance, see  note  to  IV,  3,  1,  i. 


IV   KANDA,    2  ADHYAYA,     I    BRAHMAiVA,    1 8.         2S^ 

thou!'  whereby  they  make  the  high  altar  unassail- 
able by  evil  spirits  ;  for  they  are  about,  in  walking 
round  it,  to  pass  by  the  fire  :  hereby,  then,  they 
propitiate  it,  and  so  the  fire  does  not  injure  them, 
while  they  walk  round  it  on  different  sides  ^ 

1 6.  The  Adhvaryu  walks  round  it  (on  the  north 
side)  with  (Va^.  S.  VII,  13),  'Abounding  in 
heroes,  producing  heroes' — for  to  this  (libation) 
corresponds  the  eater,  and  the  hero  is  the  eater : 
hence  he  says,  '  Abounding  in  heroes,  producing 
heroes  ! ' — '  encompass  thou  ^  the  sacrificer  with 
growth  of  wealth!'  By  saying  'Encompass  thou 
the  sacrificer  with  growth  of  wealth!'  he  invokes 
a  blessing  upon  the  sacrificer. 

17.  And  the  Pratiprasthatrz  walks  round  (on  the 
south  side)  with  (Vaf.  S.  VII,  18),  '  Abounding  in 
creatures,  producing  creatures' — for  to  this 
(libation)  corresponds  the  food,  and  the  creatures, 
the  people,  are  the  food  :  hence  he  says,  '  Abounding 
in  creatures,  producing  creatures,' — 'encompass 
thou  the  sacrificer  with  growth  of  wealth  ! '  By 
saying  '  Encompass  thou  the  sacrificer  with  growth 
of  wealth  !'  he  invokes  a  blessing  on  the  sacrificer. 

18.  They  step  out  (from  the  altar)  after  closing 
the  two  (cups  with  their  hands) :  thereby  they  make 
them  invisible  ;  whence  no  one  sees  yonder  sun  and 
moon  when  they  go  forward  (eastwards).  Having 
gone  round  to  the  front  (of  the  stake),  they  uncover 
(the  cups),  and  offer  them  while  standing  in  front : 
thereby  they  make  them  visible ;  whence  every  one 

^  The  Petersburg  Dictionary  takes  'vi-pari-i'  in  the  sense  of 
'to  turn  round.'  Cf.  Katy.  IX,  10,  8;  'vividhaw  dakshi;/a  utta- 
ralaj  /-a  paribhogam  ishyantau  (!),'  Saya«a. 

"  Or,  '  walk  round  to  the  sacrificer.' 


284  5'ATAPATHA-BRAHMAiVA. 

sees  yonder  sun  and  moon  when  they  go  backwards. 
Hence  also  no  one  sees  the  seed  which  is  cast  forwards, 
but  every  one  sees  what  is  produced  backwards. 

19.  They  put  their  elbows  together  behind  the 
sacrificial  stake,  unless  the  fire  should  blaze  up^;  but 
if  the  fire  blaze  up,  they  may  join  their  elbows  in 
front  of  the  stake, — the  Adhvaryu  with,  'The  6'ukra 
(bright),  uniting  with  the  sky,  with  the  earth, 
with  the  brightly  shining;'  the  Pratiprasthatr/ 
with,  'The  Man  thin,  uniting  with  the  sky,  with 
the  earth,  with  the  manthin-shining.'  Thus 
they  make  these  two  (cups)  the  resting-places  of  the 
eyes,  and  join  the  two  eyes  together  :  whence  these 
two  eyes  are  joined  together  with  bones  all  round  ^. 

20.  The  Adhvaryu  throws  the  unsprinkled  stake- 
chip  outside  (the  altar)  with,  'Cast  out  is  Sanda. ! ' 
and  in  like  manner  the  Pratiprasthatrz  with,  'Cast 
out  is  Marka!'  Thus  they  drive  away  the  two 
Asura-Rakshas  before  the  offerings. 

21.  Thereupon  the  Adhvaryu  throws  the  sprinkled 
stake-chip  on  the  Ahavaniya  with,  'Thou  art  the 
abode  of  the  .Sukra!'  and  in  like  manner  the 
Pratiprasthatr/ with,  'Thou  art  the  abode  of  the 
Manthin!'  These  two  (chips),  forsooth,  are  the 
kindlers  of  the  eyes, — he  kindles  the  eyes  therewith  ; 
whence  these  eyes  are  kindled. 

22.  Thereon  he  mutters  (Vaf.  S.  VII,  14),  'May 


'  The  sacrificial  stake  stands  immediately  in  front  of  the  high 
altar  and  fire.    '  Yadi  tato  'gnir  nodbadheta,'  Ka«va  text. 

^  That  is,  the  cups  represent  the  sockets  of  the  eyes,  and  the 
libations  the  eyes  themselves.  Perhaps,  however,  we  ought  to 
translate,  '  whence  these  eyes  are  joined  together  (so  as  to  be)  on 
both  sides  of  the  bone,'  the  sacrificial  stake  representing  the  bone 
or  bridge  of  the  nose.     See  paragraph  25. 


IV  KAA^DA,    2  ADHYAYA,     I   BRAHMAiVA,   27.  285 

we  be  the  preservers  of  thine  unbroken  man- 
hood and  prosperity,  O  divine  Soma  ! '  This  is 
the  benediction  of  that  performance :  he  thereby  in- 
vokes a  blessino-. 

23.  He  then  calls  (on  the  Agnidh)  for  the  ^'rausha^f, 
and  says,  '  Urge  thou  for  Indra  the  Soma-draughts 
brought  forward,  the  pure,  sweet-flowing,  of  the 
morrow's  morning  feast ! '  As  the  Vasha/  is  uttered, 
the  Adhvaryu  offers ;  then  the  Pratiprasthat;^/  ; 
then   the   cup-bearers   (/C'amasadhvaryu), 

24.  Those  two  offer  while  standing  in  front  (of 
the  fire) ;  for  these  two  (libations)  are  the  eyes  : 
thus  they  put  those  eyes  in  the  front ;  and  hence 
these  eyes  are  In  the  front. 

25.  They  offer  while  standing  on  both  sides  of 
the  stake ;  for  what  the  nose  is,  that  is  the  sacrificial 
stake  :  hence  these  two  eyes  are  on  both  sides  of 
the  nose. 

26.  Being  consecrated  by  Vasha/,  these  two  (liba- 
tions) are  offered  with  a  prayer.  Now  it  is  because 
the  entire  Savana  is  offered  after  these  two  (libations) 
that  they  attain  to  this  (distinction)  ^ ;  and  the  reason 
why  the  entire  Savana  is  offered  after  them,  is  that 
they  are  most  distinctly  Pra^apati's  own  :  for  they 
are  the  eyes,  and  the  eye  is  the  truth,  and  Pra^apati 
is  the  truth  ; — this  is  why  the  entire  Savana  is  offered 
after  them, 

27.  He  offers  with, '  This  is  the  first  consecra- 
tion, assuringall  boons:  he  isthe  first, Varu/za, 


^  'And  because  these  two  (libations),  having  been  consecrated 
by  Vasha/,  are  offered  with  a  mantra,  therefore  they  attain  this 
(distinction)  that  the  entire  Savana  is  offered  after  them  ;  and  the 
reason  why  the  entire  Savana  is  offered  after  them,  is  that  these  two 
are  its  eyes,'  &c. 


286  5'ATAPATIIA-BRAHMAiVA. 


M  itra,  Agni ;  —  he  is  the  first,  Brzhaspati,  the 
wise  :  to  that  Indra  offer  ye  the  liquor,  Hail  ^ !' 

28.  Now  when  he  offers  with,  '  This  is  the  first — 
he  is  the  first,'  it  is  just  as  with  cast  seed;  for  the 
eyes  doubtless  are  formed  first  ^ :  hence  he  offers 
with,  '  This  is  the  first — he  is  the  first.' 

29.  He  then  gives  directions: — '  Let  the  Hot^z's 
cup  advance !  let  the  Brahman's,  the  Chanters',  the 
Sacrificer's  (cups)  advance!  Ye  cup-bearers  of  the 
hre-priests  ^  approach  and  fill  up  (the  cups)  with  pure 
Soma!' — this  is  a  composite  direction.  Having  gone 
round  (to  behind  the  high  altar)  the  Pratiprasthatr^' 
pours  his  residue  (of  Soma)  into  the  Adhvaryu's 
(^'ukra)  vessel ;  whereby  he  makes  the  food  pay 
tribute  to  the  eater.  The  Adhvaryu  pours  it  into 
the  Hotre's  cup  for  drinking  ;  because  the  draught 
belongs  to  the  utterer  of  the  Vasha/ ;  for  the  Vasha^ 
is  the  breath,  and  that  breath  has,  as  it  were,  de- 
parted from  him  while  uttering  the  Vasha/.  Now 
the  draught  is  breath  :  thus  he  puts  that  breath 
back  into  him. 

30.  And  the  reason  why  they  do  not  take  those 

^  Or,  according  to  Mahidhara,  '  To  that  Indra  offer  ye  the  liquor 
with  Svaha!'  The  Pratiprasthatrz'  makes  his  hbation  after  the 
Adhvaryu.  The  Kam-a  texts  read,  '  When  the  Vasha/  has  been 
uttered,  the  Adhvaryu  offers,  then  the  Pratiprasthatr/,  then  the 
others  offer;'  and,  according  to  Katy.  IX,  11,  2,  the  ^amasa- 
dhvaryus  make  Hbations  from  the  cups  of  the  nine  ^amasins  (see 
note  2,  next  page)  with,  '  This  to  Indra '  at  the  Vasha/,  and 
'  This  to  Agni'  at  the  Anu-vasha/.  These  Hbations  are  evidently 
referred  to  in  paragraph  31. 

2  ?  .S'ajvad  dha  vai  retasa,^  siktasya  sambhavataj  >^akshushi  eva 
prathame  sambhavatas  tasmad  v  eva;?z  ^apati ;  Ka«va  rec. 

*  '  Sadasyanaw  hotrawam.'  The  subordinate  priests  to  whom 
the  dhishwyas  (except  that  of  the  Hotn)  belong,  both  those  in  the 
Sadas  and  the  Agnidhra.     See  page  148,  note  4. 


IV  KANDA,    2  ADHYAYA,     I   BRAHMAiVA,   7,2.  287 

two  (cups)  behind  ^  but  do  so  take  the  other  cups, 
is  that  those  two  are  the  eyes.  The  residue  (of 
Soma),  then,  he  pours  into  the  Hotr/'s  cup. 

31.  They  now  fill  up  the  cups  of  the  fire-priests. 
For  those  residues  ^  are  remains  of  oblations,  in- 
sufficient for  offering :  he  now  fills  them  up  again, 
and  thus  they  become  sufficient  for  offering :  there- 
fore they  fill  up  the  cups  of  the  fire-priests. 

32.  Thereupon  they  make  the  fire-priests  offer 
together  ^     Now  the   fire-priests  combined  convey 

^  That  is,  to  the  Sadas,  for  the  priests  to  drink  from. 

^  Viz.  the  residues  in  the  >^amasas  of  the  Hotrakas.  The  fiUing  (by 
the  Unnetrz)of  the  cups  of  the  iTamasins — Hotn,  Brahman,  Udgatr/, 
(and  Sacrificer)  ;  Prajastr/,  Brahma;/a>^//a?«sin,  Potr;',  Nesh/r/,  and 
Agnidhra ;  that  of  the  Ak/mvakz  remains  empty  for  the  present — 
takes  place  before  the  libations  from  the  ■S'ukra  and  Manthin  grahas. 
Their  cups  are  filled  by  the  Unnetr/'  with  Soma-juice  from  the 
Putabhr/t,  with  an  '  underlayer '  and  final  '  sprinkling '  or  '  basting ' 
of  '  pure '  Soma  from  the  Drowakala^-a.  Previous  to  the  filling,  the 
Adhvaryu  calls  on  the  Alaitravaruwa  to  '  recite  to  (those  cups)  being 
drawn,'  the  latter  then  reciting  the  hymn,  Rig-veda  I,  16,  while  the 
cups  are  filled.  When  the  -Srausha/  is  about  to  be  pronounced  by 
the  Agnidh  for  the  -Sukra  and  Manthin  libations,  the  cup-bearers 
lift  (udyam)  the  cups,  and,  after  the  Pratiprasthatr/  has  made  his 
libation,  they  also  pour  some  Soma-juice  into  the  fire.  The  cup- 
bearers of  the  first  four  i^Tamasins  do  so  twice  (and  then  take  their 
cups  back  to  the  Sadas),  the  others  only  once.  Thereupon  the 
cup-bearers  of  these  last  five — the  so-called  Hotrakas,  or  subordi- 
nate Hotr/s — are  summoned  again,  and  their  cups  having  been  filled 
up  with  '  pure'  Soma,  the  Adhvaryu  makes,  after  the  xS'rausha/,  two 
more  libations  from  each  at  the  Vasha/  and  Anuvasha/  respectively. 
For  the  oiTering-formulas  and  Anuvasha/karas,  seeAi'v.  V,  5,  18-19. 
Holding  the  Agnidh's  cup  in  his  hand,  he  then  goes  to  the  Sadas 
and  sits  down  facing  the  Hotr/,  whereupon  they  drink  together  the 
Soma  in  the  dvidevatya  cups. 

^  The  phrase  '  hotra^  (fern.)  sa/?zya^ayanti '  is  apparently  analo- 
gous to  the  '  patni/z  sa;;/ya^ayanti '  [they  perform  the  Patnisaw/ya^as, 
or,  make  the  wives  (of  the  gods)  participate  in  the  sacrifice]  of  the 


2  88  DATAPATH  A-BRAHMAiVA. 

the  sacrifice  to  the  gods, — it  is  them  he  thereby 
satisfies  together,  thinking,  '  Satisfied  and  pleased 
they  shall  convey  the  sacrifice  to  the  gods  : '  there- 
fore they  make  the  fire-priests  offer  together. 

33.  When  (the  libation  of)  the  first,  or  last^  fire- 
priest  has  been  offered,  he  addresses  them  (Va^.  S. 
VII,  15),  '  Let  the  priests'  offices  be  satisfied, 
they  that  have  obtained  a  good  sacrifice  of 
sweet  drink;  they  that  are  well-pleased, 
when  they  have  obtained  good  offering  with 
Svaha!'  for  this  is  the  satisfaction  of  the  priests' 
(offices).  Thereupon  he  approaches  (to  the  Hotri's 
hearth)  and  sits  down  with  his  face  to  the  west,  with 
*The  Agnidh  hath  sacrificed!'  for  on  this  occa- 
sion the  Aofnidh  sacrifices  last  of  those  that  sacrifice  : 
hence  he  says,  '  The  Agnidh  hath  sacrificed.' 

Second  BKAHMAivA. 

T,  The  Agraya;2a  graha,  forsooth,  is  his  self 
(body,  trunk),  and  as  such  it  is  his  all ;  for  this  self 
is  one's  all.  Therefore  he  draws  it  by  means  of  this 
(earth),  for  of  her  is  the  bowl  -,  and  with  a  bowl  he 
draws  this  (libation)  ;  and  this  (earth)  is  all,  as  this 

Havirya^«a.  See  part  i,  p.  256.  Indeed  Mahidhara  identifies  the 
hotras  with  the  metres  of  the  offering-formulas,  thus  treating  them 
as  a  kind  of  deities. 

^  The  order  of  the  dhishwya-priests  is  (i.  Hotn),  2.  Prajastrz" 
(Maitravaruwa),  3.  BrahmawaMaw^sin,  4.  Potr/,  5.  Nesh/r/,  6.  A/^/^a- 
vaka — the  fires  of  all  of  whom  are  in  the  Sadas — and  7.  the  Agnidh 
(in  the  Agnidhra  fire-house).  The  AMavakz,  however,  is  for  the 
present  excluded  from  offering. 

^  Viz.  inasmuch  as  the  bowl  is  made  of  clay,— asya/?  pr/thivya// 
sakajat  sthali  bhavati  utpadyate  ;  Say.  The  Agrayawa,  Ukthya,  and 
Dhruva  grahas  are  drawn  in  a  sthali  (pot  or  bowl). 


IV  KANDA,    2  ADHYAYA,    2   BRAHMAA^A,   8.  289 

graha   is   all :  hence   he   takes  it  by  means  of  this 
(earth). 

2.  He  draws  it  full ;  for  the  '  full '  means  all,  and 
this  graha  is  all :  therefore  he  draws  it  full. 

3.  He  draws  it  for  the  All-gods ;  for  the  All-gods 
are  all,  and  this  graha  is  all :  therefore  he  draws 
it  for  the  All-gods. 

4.  He  draws  it  at  all  (three)  Soma  feasts  ;  for  the 
(three)  feasts  mean  all,  and  this  graha  is  all  :  there- 
fore he  draws  it  at  all  the  feasts. 

5.  And  if  the  king  (Soma)  become  exhausted,  they 
extend  him  from  out  of  that  (bowl),  make  him  issue 
therefrom  ;  for  the  Agraya;^a  is  the  body,  and  from 
the  body  all  these  limbs  issue.  Therefrom  they 
draw  at  the  end  the  Hariyo^ana  cup  ^ :  whereby  the 
sacrifice  is  established  at  the  end  in  this  resting-place, 
the  body  (or  its  own  self). 

6.  Then  as  to  why  it  is  called  Agraya;^a.  His  speech 
which  he  restrains,  on  taking  up  that  press-stone  ^, 
spoke  out  again  first  at  this  (libation)  ;  and  because 
it  spoke  out  first  (agre)  at  this  (libation),  therefore 

A 

this  is  called  the  Agraya;^a^ 

7.  It  was  from  fear  of  the  evil  spirits  that  (the 
gods)  restrained  their  speech.  Previously  to  this  he 
draws  six  grahas,  and  this  is  the  seventh  :  for  there 
are  six  seasons  in  the  year,  and  the  year  is  all. 

8.  And  all  being  conquered  and  free  from  danger 
and  injury^  the  gods  now  first  uttered  speech  ;  and 


1  See  IV,  4,  3,  2. 

^  The  Upa?«jusavana,  cf.  Ill,  9,  4,  6. 

^  The  primary  meaning  seems  to  be  '  firstling.'  For  the  Agra- 
ya«esh/i,  or  offering  of  first-fruits,  see  part  i,  p.  369. 

*  Or  perhaps,  '  and  their  entire  conquest  being  free  from  danger 
and  injury;'  or,  'security  and  peace  (abhayam  anash/ram)  having 

[26]  U 


290  ^ATAPATHA-BRAHMAiVA. 

in  like  manner  does  he  first  utter  speech  now  that 
everything  is  conquered  and  free  from  danger  and 
injury. 

9.  He  now  draws  it  from  that  (stream  of  Soma^) 
with  (Va^.  S.  VII,  19;  Rig-veda  I,  139,  11),  Ye 
Gods,  who  are  eleven  in  heaven,  who  are 
eleven  on  earth,  and  who  are  eleven  dwelling 
in  glory  in  the  (aerial)  waters:  do  ye  graciously 
accept  this  sacrifice! — Thou  art  taken  with  a 
support:  thou  art  Agraya;^a,  a  good  firstling 
(sv-agraya;/a) !'  Hereby  he  makes  that  speech  of 
renewed  vigour  ;  whence  he  speaks  therewith  in  a 
different  way,  while  yet  the  same,  in  order  to  avoid 
sameness ;  for  were  he  to  take  it  with,  '  Thou  art 
Agraya;/a,  thou  art  Agraya;^a,'  he  would  commit  (the 
fault  of)  sameness :  therefore  he  says,  '  Thou  art 
Agraya;^a,  a  good  agraya/^a.' 

10.  'Guard  the  sacrifice!  guard  the  lord  of 
the  sacrifice!'  whereby  he  utters  freed  speech, 
meaning  to  say,  *  Protect  the  sacrifice !  protect  the 
sacrificer!'  for  the  lord  of  the  sacrifice  is  the  sacri- 
ficer.  '  May  Vish;/u  guard  thee  with  his  might! 
guard  thou  Vish;^u!'  whereby  he  utters  freed 
speech — Vish;2u  being  the  sacrifice — '  May  the  sacri- 

been  completely  gained.'     Cf.  IV,  3,  3,  5  ;  also  III,  6,  3, 11  ;  8,  i, 
9;  8.  2,  3. 

^  The  Agraya«a  is  taken  rather  from  two  streams  of  Soma,  viz. 
from  that  poured  by  the  sacrificer  from  the  Hotn's  cup  into  the 
Drowakalaja,  and  from  another  poured  out  by  the  Unnetn',  and 
consisting  either  of  Soma  taken  from  the  Adhavaniya  or,  according 
to  others,  of  the  residue  of  the  Upaw^u  libation,  which  had  been 
temporarily  kept  in  the  Agrayawa  bowl  (see  p.  255,  note  2),  and  has 
to  be  emptied  by  the  Unnetr/  into  some  other  vessel,  when  that 
bowl  is  about  to  be  used  for  the  Agrayawa  libation.  See  Katy.  IX, 
6,  15  comm. 


IV  KANDA,  2  ADHYAYA,   2   BRAHMAiVA,   I4.  29 1 

fice  protect  thee  with  its  power!  protect  thou  the 
sacrifice!' — 'Guard  thou  the  Soma  feasts  all 
around!'  whereby  he  means  this  very  graha,  because 
that  belongs  to  all  (three)  Soma  feasts  \ 

1 1.  Having  then  wrapped  up  (the  bowl  in)  a  fringed 
filtering-cloth,  he  utters  'Hiii!'  Now  that  same 
speech  (Vai,  fem.),  being  unsupported,  lay  exhausted. 
By  means  of  the  '  Hin'  the  gods  infused  breath  into 
that  exhausted  speech,  for  the  '  Hiii'  is  breath,  the 
'  Hin'  is  indeed  breath  :  hence  one  cannot  utter  the 
sound  'hin'  after  closing  his  nostrils.  By  means  of 
that  breath  she  rose  again,  for  when  one  who  is  ex- 
hausted takes  breath,  he  rises  again.  And  in  like 
manner  does  he  now  infuse  breath  into  the  exhausted 
speech  by  means  of  the  '  Hiii,'  and  through  that 
breath  she  rises  again.  Thrice  he  utters  the  '  Hin/ 
for  threefold  is  the  sacrifice. 

12.  He  then  says  (Va^.  S.  VH,  21),  'Soma  be- 
cometh  pure!'  For  that  (speech)  which,  for  fear  of 
the  Asura-Rakshas,  they  (the  gods)  did  not  utter, 
he  now  utters  and  reveals  when  all  is  conquered 
and  free  from  danger  and  injury  :  therefore  he  says, 
'  Soma  becometh  pure.' 

13.  '  For  this  priesthood,  for  this  nobility' — 
whereby  he  means  to  say,  '  for  the  priesthood  as  well 
as  for  the  nobility;' — 'for  the  Soma-pressing 
sacrificer  he  becometh  pure  ;'  whereby  he 
means  to  say,  '  for  the  sacrificer.' 

14.  Here  now  they  say,  '  Having  said  this  much, 
let  him  deposit  (the  cup) ;  for  as  much  as  the  priest- 
hood, and  the  nobility,  and  the  people  are,  so  much 


The  Agrayawa  libation  is  repeated  at  the  midday  as  well  as  at 

U  2 


the  evening  feast 


292  ^-ATAPATHA-BRAHMAiVA. 

means  this  All,  since  Indra  and  Agni  are  this  AlP  : 
hence,  having  said  this  much,  let  him  deposit  (the 
cup).' 

15.  Let  him,  nevertheless,  say  this  more,  'For 
sap  and  pith  he  becometh  pure,' — by  saying  '  for 
sap'  he  means  to  say  'for  rain;'  and  'for  pith'  he 
says  with  a  view  to  that  pith  or  juice  which  springs 
from  rain; — 'for  the  waters  and  plants  he  be- 
cometh pure,'  this  he  says  for  the  waters  and 
plants; — 'for  heaven  and  earth  he  becometh 
pure,'  this  he  says  for  those  two,  heaven  and  earth, 
whereon  this  All  rests; — 'for  well-being  he  be- 
cometh pure,' whereby  he  means  to  say  'for  good.' 

16.  Here  now  some  say,  'for  spiritual  lustre  he 
becometh  pure;'  but  let  him  not  say  so,  for  in  say- 
ing '  for  this  priesthood,'  he  says  it  with  a  view  to 
spiritual  lustre.  With,  'Thee  for  the  All-gods! 
this  is  thy  womb:  thee  for  the  All-gods!'  he 
deposits  (the  cup)  ;  for  it  is  for  the  All-gods  that  he 
draws  it.  He  deposits  it  in  the  middle  (of  the 
mound) ;  for  this  is  his  trunk,  and  that  trunk  is,  as 
it  were,  in  the  middle.  On  the  right  (south)  side  of 
it  is  the  Ukthya  bowl,  and  on  the  left  side  the  Aditya 
bowl. 

Third  Brahmaaa. 

I.  That  Ukthya  (graha),  forsooth,  is  his  unde- 
fined breath  (vital  air)  '\  and  as  such  it  is  that  self  of 
his;  for  the  undefined  breath  is  the  self;   it  is  his 

^  On  Indra  and  Agni,  as  the  divine  representatives  of  tlie  two 
privileged  castes,  see  part  i,  Introd.  p.  xvi  seq. 

"  We  ought  doubtless,  with  the  Ka«va  text,  to  read  '  pra«a/i ' 
instead  of  *  atma.' 


IV  KAA'DA,    2  ADHYAYA,    3  BRAHMAiVA,   5.  293 

vital  energy.  Hence  he  draws  it  by  means  of  this 
(earth),  because  of  her  is  the  bowl,  and  he  draws  it 
with  a  bowl ; — for  undecaying  and  immortal  is  this 
(earth),  and  undecaying  and  immortal  is  the  vital 
energy ;  therefore  he  draws  it  by  means  of  this 
(earth  or  bowl), 

2.  He  draws  it  full ;  for  full  means  all,  and  the 
vital  energy  means  all :  therefore  he  draws  it  full. 

3.  That  Dhruva  (graha)^  forsooth,  (also)  is  his 
vital  energy ;  by  it  his  body  is  held  together,  and 
the  joints  are  knit  together.  For  (when)  the  last 
cup  has  not  yet  been  drawn  from  that  (Soma  juice 
in  the  Ukthya  vessel)  for  the  A/t'/^avaka  priest, 

4.  Then  he  takes  the  king  (Soma)  down  (from  the 
cart)^  and  pours  one  third  of  the  Vasativaris  (into 

A  

the  Adhavantya  trough).  Thus  the  joint  unites  ;  for, 
-indeed,  he  makes  (the  Ukthya  cup)  the  first  of  the 
second  pressing  (Soma  feast),  and  the  last  of  the 
first :  that  which  belongs  to  the  second  pressing  he 
makes  first,  and  that  which  belongs  to  the  first  he 
makes  last.  Thus  he  interlocks  them  ;  whence  these 
joints  are  interlocked:  this  one  overlapping  thus, 
and  this  one  thus. 

5.  In  like  manner  at  the  midday  pressing:  (when) 

^  See  IV,  2,  4,  I  seq. 

^  At  the  end  of  the  morning  feast  the  Soma  in  the  Ukthya  bowl 
(sthali)  is  poured  into  the  Ukthya  cup  (patra)  in  three  portions  ; 
and  part  of  each  having  been  offered,  the  remaining  juice  is  drunk  by 
the  Hotrfs  assistants,  viz.  the  'Pro.sCistri,  Brahmajiak/icimsin,  and 
Ak/iavaka,.  Each  of  these  potations  is  preceded  by  the  chanting 
of  an  a^ya-stotra,  and  the  recitation  of  the  a^ya-jastra  (see  next 
page,  note  2).  But  before  the  portion  of  the  last-named  priest  is 
poured  into  his  cup  (Z'amasa),  fresh  Soma-plants  are  taken  down 
from  the  cart  for  the  midday  pressing ;  one  half  of  the  remaining 
Vasativari  water  (or  one  third  of  the  original  quantity)  being  also 
poured  into  the  Adhavaniya  trough.     See  111,  9,  2,  3. 


294  ^-ATAPATHA-BRAHMAiVA. 


the  last  cup  has  not  yet  been  drawn  therefrom  for 
the  A/§//avaka  priest,  he  pours  (the  remaining)  one- 
third  of  the  Vasativari  (into  the  Adhavaniya).  Thus 
the  joint  unites ;  for,  indeed,  he  makes  It  the  first  of 
the  second  pressing,  and  the  last  of  the  first  pressing^: 
that  which  belongs  to  the  second  pressing  he  makes 
first,  and  that  which  belongs  to  the  first  he  makes 
last.  Thus  he  interlocks  them  ;  whence  these  joints 
are  Interlocked  :  this  one  overlapping  thus,  and  this 
one  thus.  And  because  his  body  is  thereby  held 
together,  therefore  this  (graha)  is  his  vital  energy. 

6.  This  (Ukthya  graha)  is  the  cow  of  plenty, 
Indra's  special  portion.  At  the  morning  feast  he 
(the  Adhvaryu)  divides  it  for  three  songs  of  praise  ^ 
and  at  the  midday  feast  for  three, — this  makes  six 
times,  for  there  are  six  seasons,  and  the  seasons 
mature  all  wishes  here  on  earth  :  for  this  reason, 
then,  this  (libation)  is  the  cow  of  plenty,  Indra's 
special  portion. 

7.  He  draws  it  without  (reciting)  a  puroru/^ ;  for 
the  purorui  is  a  song  of  praise,  since  the  puroruy^ 
is  a  Rik,  and  the  song  of  praise  Is  Rik  ;  and  the 
libation  is  Saman ;  and  what  other  (formula)  he 
mutters,  that  is  Ya^us.  Formerly  these  same 
(puroru/^'  verses)  were  apart^  from  the  Rik?,,  apart 
from  the  Ya^us,  and  apart  from  the  Samans. 


^  That  is  to  say,  the  last  (thing)  of  the  first  of  the  last  two  press- 
ings, or  of  the  midday  pressing. 

^  Uktha,  lit.  'recitation,'  is  the  old  term  for  'jastra'  (IV,  3,  2, 
I  seq.).  Regarding  the  three  jastras  of  the  Hotrakas,  for  the  reci- 
tation of  which  the  Ukthya  graha  is  divided  between  those  priests, 
see  notes  on  IV,  3,  i,  25;  3,  3,  19. 

'  The  Kawva  text  reads  thrice  '  abhyardhe.'  Regarding  the 
puroru/^  formulas  see  p.  268,  note  i. 


IV  KAiVDA,    2   ADHYAYA,    3  BRAHMAiVA,    II.  295 

8.  The  gods  said,  '  Come,  let  us  place  them 
amone  the  Yai^us  :  thus  this  science  will  be  still 
more  manifold.'  Accordingly  they  placed  them 
among  the  Ya^us,  and  thenceforward  this  science 
was  still  more  manifold, 

9.  And  the  reason  why  he  draws  this  (graha) 
without  a  puroru/',  is  that  the  puroru/^  is  praise, 
(being)  a  i?//^,  and  the  song  of  praise  is  i?//6  ;  and 
in  that  he  divides  it  for  recitations,  thereby  indeed 
it  becomes  possessed  of  a  puroru/^  :  hence  he  draws 
it  without  a  puroru/^. 

10.  Now  he  draws  it  from  that  (stream  of  Soma^), 
with  (Va^.  S.  VII,  22),  'Thou  art  taken  with  a 
support:  thee  for  Indra,  possessed  of  the 
great  (chant),  possessed  of  vigour,' — for  Indra 
is  the  deity  of  the  sacrifice  ;  wherefore  he  says 
'thee  for  Indra;'  and  by 'possessed  of  the  great 
(chant),  possessed  of  vigour,'  he  means  to  say  '  for 
him,  the  strong;' — 'I  take  (thee)  the  song- 
pleasing,'  for  he  indeed  takes  it  for  songs  of 
praise; — ■' what  great  vigour  is  thine,  O  Indra' 
— whereby  he  means  to  say,  '  what  strength  is  thine, 
O  Indra' — 'for  that  (I  take)  thee!  forVish;^u — 
thee!'  for  he  takes  it  for  the  life  of  the  sacrifice: 
hence  he  says,  '  for  that — thee  !  for  Vish;m — thee  ! ' 
With, '  This  is  thy  womb  :  thee  for  the  songs  of 
praise!'  he  deposits  it;  for  he  indeed  takes  it  for 
songs  of  praise. 

11.  He    distributes   it^    with,   'Thee,   the   god- 

^  See  p.  256,  note  i. 

^  That  is,  he  pours,  for  each  of  the  three  assistant  priests,  his 
respective  portion  into  the  Ukthja-patra.  This  distribution  does 
not  however  take  place  till  the  end  of  the  morning  performance ; 
see  note  to  IV,  2,  2,  4  ;  3,  i,  25. 


296  5'ATAPATHA-BRAHMAiVA. 

pleasing\  I  take  for  the  gods,  for  the  life  of 
the  sacrifice.'  He  who  would  perform  it  in  this 
manner  would  assume  the  command- ;  but  let  him 
rather  distribute  it  to  the  respective  deities. 

12.  With, '  Thee,  the  god-pleasing,  I  take  for 
Mitra  and  Varu;^a,  for  the  life  of  the  sacri- 
fice!' (he  takes  the  portion)  for  the  Maitravaru;/a 
priest ;  —  for  in  verses  to  Mitra  and  Variuia  they 
(the  Udgatr/s)  chant  praises  for  this  (libation)  ; 
and  he  (the  Hotrz)  afterwards  recites  verses  to 
Mitra  and  Varu;^a  for  the  j-astra,  and  offers  with  a 
verse  to  Mitra  and  Varu;2a. 

13.  With,  'Thee,  the  god-pleasing,  I  take  for 
Indra,  for  the  life  of  the  sacrifice!'  (he  takes 
the  portion)  for  the  Brahma;^a/^/^awsin ;  for  in  verses 
to  Indra  praises  are  chanted  for  this  (libation);  and 
verses  to  Indra  are  afterwards  recited  as  a  i^astra, 
and  offering  is  made  with  a  verse  to  Indra. 

14.  With,  '  Thee,  the  god-pleasing,  I  take  for 
I  ndra  and  Agni,  for  the  life  of  the  sacrifice  !' 
(he  takes  the  portion)  for  the  A/V^avaka ;  for  in 
verses  to  Indra  and  Agni  praises  are  chanted  for 
this  (libation) ;  and  verses  to  Indra  and  Agni  are 
afterwards  recited  as  a  i'astra,  and  offering  is  made 

^  Or,  the  god-prospering-  (i.  e.  the  one  prospering  the  gods),  devavi. 

-  Pra^asanaw  kuryat.  The  same  phrase  occurs  I,  9,  i,  14,  where 
I  translated  '  will  ensure  dominion,' — probably  wrongly,  though  I  am 
by  no  means  sure  of  the  correct  meaning.  Saya«a  there  seems  to 
take  it  in  the  sense  of 'he  bids  (the  gods  grant  his  request),  thus  having 
chiefly  his  own  interest  in  view' — 'prajasyante  'to  deva//  prarthya- 
mana  iti  pra^-asanam  parusha/;/  syat  sakshat  svarthaparatvaw  kuryad 
ity  artha/^.'  I'he  Kawva  text  reads,  'let  him  not  divide  (the  libation) 
with  this  (formula),  for  he  who  divides  it  thus — prajasana?;/  kuryat' 
Perhaps  he  means  to  say,  that  by  using  that  formula  one  would 
put  oneself  above  the  gods.  At  I,  9,  i,  14  '  one  would  give  orders 
(to  the  gods)'  is  probably  the  right  translation. 


IV  KANDA,    2  ADHYAYA,    3  BRAHMAiVA,    1 8.         297 


with  a  verse  to  Indra  and  Agni.  With, '  Thee  .... 
for  Indra,'  he  performs  at  the  midday  feast,  for  the 
midday  feast  is  sacred  to  Indra. 

15.  Now  the  A^arakadhvaryus^  divide  (the  Ukthya 
hbation.  into  three  portions),  with  '  Thou  art  taken 
with  a  support :  thee,  the  god-pleasing,  I  take  for 
the  gods  ;  (thee)  the  praise-pleasing,  for  praises, — 
agreeable  to  Mitra  and  Varu;^a  ! ' — with  'This  is  thy 
womb:  thee  to  Mitra  and  Varu^^a!'  he  (the  A'ara- 
kadhvaryu)  deposits  it ;  and  with  '  Thou  art  a  re- 
offering'  he  touches  the  sthali. 

16.  'Thou  art  taken  wdth  a  support:  thee,  the 
god-pleasing,  I  take  for  the  gods  ;  (thee)  the  praise- 
pleasing,  for  praises, — agreeable  to  Indra! — This  is 
thy  w^omb  :  thee  to  Indra !'  thus  he  deposits  it ;  and 
with  '  Thou  art  a  re-offering'  he  touches  the  sthali. 

17.  'Thou  art  taken  with  a  support:  thee,  the 
god-pleasing,  I  take  for  the  gods  ;  (thee)  the  praise- 
pleasing,  for  praises, — agreeable  to  Indra  and  Agni ! 
— This  is  thy  womb  :  thee  for  Indra  and  Agni !'  thus 
he  deposits  it.  He  does  not  at  this  (third  por- 
tion) touch  the  sthali  with  '  Thou  art  a  re-offering.' 
' Thee  for  Indra !'  he  says  each  time  at  the  mid- 
day feast,  for  the  midday  feast  is  sacred  to  Indra. 
Twice  he  touches  the  sthali  with  '  Thou  art  a  re- 
offering ;'  and  silently  he  puts  it  down  the  third  time. 

1 8.  But,  in  order  to  avoid  sameness  (of  perform- 
ance), let  him  not  take  it  out  with  the  '  support ;'  nor 
let  him  deposit  it  in  the  'womb;'  for  this  (Ukthya 


^  '  Such  is  the  rule  (sthiti) ;  but  the  ^arakadhvaryus  divide  it  in 
this  way.'  Ka/A'a  text.  The  formulas  of  the  Taitt.  S.  I,  4,  12,  and 
Maitray.  S.  I,  3,  14,  differ  from  the  above;  perhaps  the  Ka///aka 
is  referred  to;  see  v.  Schroeder,  M.  S.  I,  p.  36,  note  3. 


298  5'ATAPATHA-BRAHMAiVA. 

libation)  has  at  first  been  taken  with  the  '  support,' 
and  it  has  at  first  been  deposited  in  the  womb  ; — and 
were  he  now  also  to  take  it  with  the  *  support,'  and 
deposit  it  in  the  '  womb,'  he  would  assuredly  commit 
(the  fault  of)  sameness.  And  as  to  his  touching  the 
sthali  with  '  Thou  art  a  re-offering,'  he  will  indeed 
again  take  a  libation  therefrom.  Let  him  not  heed 
this,  but  let  him  put  down  (the  vessel)  silently. 


Fourth  BRAHMAiVA. 

1.  That  (opening  of)  vital  air  of  his  which  is  in 
front,  that,  forsooth,  is  the  Vai^^vanara  (graha) ; 
and  that  which  is  behind  is  the  Dhruva.  Formerly, 
indeed,  both  these  grahas,  the  Dhruva  and  Vai^va- 
nara,  were  drawn  ;  and  even  now  one  of  them  is 
still  drawn,  to  wit,  the  Dhruva \  And  if  he  acquire 
a  knowledge  of  that  (Vai^vanara  graha)  either  from 
the  A'arakas,  or  from  anywhere  else,  let  him  pour  it 
into  the  sacrificer's  cup ;  but  this  (Dhruva  graha  he 
pours)  into  the  Hotr/'s  cup^. 

2.  Now,  what  part  of  him  there  is  below  the 
navel,  that  part  of  his  self,  that  vital  energy  of  his, 
is  this  (Dhruva)  :  hence  he  draws  it  by  means  of  this 
(earth),  because  of  her  is  the  bowl  (sthali)  ^,  and  with 
a  bowl  he  draws  it ; — for  undecaying  and  immortal 
is  this  (earth),  and  undecaying  and  immortal  is  the 
vital  energy  :  therefore  he  draws  it  by  means  of  this 
(earth). 


^  '  Formerly  they  took  these  two  separately,  as  Dhruva  and  Vai- 
.yvanara ;  but  now  they  take  them  as  one  only.'     Ka;/va  text. 
"^  Both  these  libations  are  reserved  for  the  evening  feast. 
^  See  p.  288,  note  2. 


IV  KANDA,    2  ADHYAYA,    4  BRAHMAiVA,   "J.  299 

3.  He  draws  it  full ;  for  full  means  all,  and  the 
vital  energy  means  all :  therefore  he  draws  it  full. 

4.  He  draws  it  for(Agni)  Vai^-vanara;  for  Vai^va- 
nara  ('  he  that  belongs  to  all  men ')  is  the  year, 
and  the  vital  energy  (life)  is  the  year :  therefore  he 
draws  it  for  Vaii-vanara. 

5.  Having  been  drawn  at  the  morning  pressing, 
it  reposes  apart  from  that  time  :  thus  he  guides  him 
(the  sacrificer)  safely  through  all  the  pressings. 

6.  Let  him  not  pour  it  (into  the  Hotr/'s  cup) 
during  the  chanting ;  for,  verily,  were  he  to  pour  it 
out  during  the  chanting,  the  sacrificer  would  not  live 
through  the  year. 

7.  He  pours  it  out  during  the  recitation  of  the 
^astra  ;  whereby  he  guides  him  safely  over  the 
twelvefold  chant  of  praise  :  thus  he  obtains  ever 
continued  life,  and  thus  does  the  sacrificer  live  long. 
Therefore  the  Brahman  should  sit  through  the 
praise  of  Agni  (Agnish/oma)^;  till  the  offering  of 
this  (libation)  he  must  not  slip  away^ — nor  must  he 

^  1  Tasmad  brahmawo  'gnish/omasat  syat.  The  obvious  meaning 
of  this  sentence  is,  '  hence  the  celebrator  of  the  Agnish/oma  should 
be  a  Brahman,'  or,  perhaps,  '  hence  a  Brahman  should  celebrate 
the  Agnish/oma;'  but  I  do  not  see  how  it  can  have  that  meaning 
here,  without  at  least  a  double-entendre  in  the  term  'agnish/o- 
masad,'  Agnish/oma  in  that  case  ('the  praise  of  Agni')  referring 
both  to  the  sacrifice  generally  and  to  the  chanting  (stoma  or  stotra). 
See  next  note.  My  MS.  of  Sayawa's  commentary  (from  the  library 
of  the  Maharaja  of  Bikaner)  has  unfortunately  an  omission  here. 

2  Viz.  from  the  Sadas ;  '  ni/^sarpet,'  Ka«va  text.  The  verb 
sarp,  'to  glide  or  creep,'  is  used  technically  of  a  peculiar  noiseless 
mode  of  leaving  (ni/^sarp)  the  Sadas  and  returning  thither  (prasarp 
or  pratisarp,  see  paragraph  10),  and  respectfully  approaching  the 
dhishwya  fires.  If  it  has  to  be  taken  here  in  that  sense,  the  first 
prohibition  would  seem  to  refer  to  the  Hotr/ (cf.  Ait.  Br.  II,  22, 
where  the  question  is  argued  whether  or  not  the  Hotf/  ought  to 


300  .S-ATAPATIIA-BRAHMAiVA. 

discharge  urine  :  thus  he  obtains  the  full  life- — for 
this  (libation)  is  his  life — thus  he  reaches  the  full 
(measure  of)  life. 

8.  For,  what  part  of  him  there  is  below  the  navel, 
that  part  of  his  self  is  this  (Dhruva  libation).  Hence 
were  he  to  slip  away  or  discharge  urine  before  the 
offering  of  this  (libation),  he  would  discharge  the 
Dhruva  (the  firm,  constant  one) :  hence,  lest  he  should 
discharge  the  Dhruva,  he  sits  through  the  praise  of 
Agni.  This,  indeed,  applies  only  to  the  sacrificer\ 
for  this  (libation)  is  part  of  the  sacrificer's  self. 

9.  He  sits  through  the  praise  of  Agni^;  —  for 
Soma  is  glory :  hence  they  both  approach,  he  who 
partakes  of  the  Soma  and  he  who  does  not, — they 
approach,  forsooth,  to  behold  that  glory.  And  thus 
indeed  the  Brahmans,  having  crept  near  together, 
take  unto  them  that  glory,  when  they  drink  (the 
Soma) ; — and  verily  whosoever,  knowing  this,  drinks 
(Soma),  becomes  glorious^  indeed. 

10.  Now,  those  same  (priests)  having,  while  gliding 
along*,  deposited  that  glory  in  him  who  sits  through 
(celebrates)  the  praise  of  Agni,  they  glide  along 
and  turn  away  from  that  glory'' :  having  thus  en- 
compassed it,   he  again  takes  that  glory  unto  him- 

proceed  to  the  chanting-place  with  the  other  priests,  and  is  decided 
in  the  negative);  since  the  sacrificer,  to  whom  the  second  prohibi- 
tion refers  (Katy.  IX,  6,  23),  goes  along  with  them,  according  to 
IV,  2,  5,  4.  According  to  the  commentary  on  Katy.  IX,  6,  33, 
in  performing  the  sarpawa  the  priests  and  sacrificer  should  move 
along  sitting  at  the  morning  feast ;  walking  with  bent  bodies  at 
the  midday  feast ;  and  walking  upright  at  the  evening  feast. 

^  Tad  u  tad  ya^amanasyaiva.     Ka«va  text. 

^  Or,  he  indeed  becomes  a  celebrator  of  the  Agnish/oma. 

^  The  Ka«va  text  has  'ya^asvi.' 

■*  See  p. ^99,  note  2. 

^  The  Ka«va  MS.  (\V.)  reads, 'agnish/omasad  etad  yisah  sanni- 


IV  KANDA,    2  ADHYAYA,    4  BRAHMAA^A,    1 4.         3OI 

self; — verily,  whosoever,  knowing  this,  sits  through 
(celebrates)  the  praise  of  Agni,  he  passes  away  after 
becoming  the  most  glorious  of  these  (men). 

11.  Now,  the  gods  and  the  Asuras,  both  of  them 
sprung  from  Pra^f'apati,  were  contending  for  this  sacri- 
fice— their  father  Pra^apati,  the  year, — saying, '  Ours 
he  shall  be  !  ours  he  shall  be  !' 

12.  Then  the  gods  went  on  singing  praises  and 
toiling.  They  devised  this  Agnish/oma  feast,  and 
by  means  of  this  Agnish/oma  feast  they  appropriated 
the  entire  sacrifice  and  excluded  the  Asuras  from  the 
sacrifice.  And  in  like  manner  does  this  (sacrificer),  by 
means  of  this  Agnish/oma  feast,  now  appropriate  the 
entire  sacrifice,  and  exclude  his  enemies  from  the 
sacrifice  :  therefore  he  celebrates  the  Agnish^'oma. 

13.  Having  drawn  it  (the  Dhruva  graha),  he  de- 
posits it  with  the  northern  cart\  lest  he  should  con- 
found the  vital  airs,  for  the  grahas  are  vital  airs  : 
now  the  other  grahas  he  deposits  on  the  raised 
(mound),  but  this  one  (he  deposits)  after  pushing 
(the  dust)  aside  without  leaving  as  much  as  a  blade 
of  grass  between^ 

14.  For  those  (other  cups  of  Soma)  are  that  part 
of  his  body  from  the  navel  upwards,  and  above,  as  it 
were,  is  what  is  from  the  navel  upwards,  and  above, 
as  it  were,  is  what  is  raised :  therefore  he  deposits 

dhayata  etasmat  parawio  yajaso  (sic)  bhavanti' (' they  turn  away 
from  that  glorious  one  '). 

^  The  dhruva-sthali  is  placed  just  in  front  of  the  northern  prop. 

^  Lit.  not  putting  a  blade  of  grass  between  (the  sthali  and  the 
ground  on  which  it  stands).  Cf.  Katy.  IX,  2,  18.  Apparently 
he  is  to  shift  the  sthali  along  the  ground  from  the  khara  to  the 
place  where  it  is  to  stand,  all  grass  and  other  objects  being  thus 
removed  between  this  vessel  and  those  standing  on  the  mound 
(' vyuhyaita/;?  na  trma.?n  /^anantardhaya,'  Kawva  text). 


302  ^'ATAPATHA-BRAHMAiVA. 

(the  Others)  on  the  raised  (mound),  and  this  one  (he 
deposits)  after  pushing  (the  dust)  aside  without  leav- 
ing as  much  as  a  blade  of  grass  between. 

1 5.  For  this  (cup  of  Soma)  is  that  part  of  his  body 
from  the  navel  downwards ;  and  below,  as  it  were, 
is  what  is  from  the  navel  downwards;  and  below,  as 
it  were,  is  what  (one  deposits)  after  pushing  (the 
dust)  aside  and  leaving  not  so  much  as  a  blade  of 
grass  between :  therefore  he  deposits  this  (Dhruva 
graha)  after  pushing  (the  dust)  aside,  without  leaving 
so  much  as  a  blade  of  grass  between. 

t6.  Now,  that  sacrifice  which  is  being  performed 
is  Pra^apati,  from  w^hom  these  creatures  on  earth 
have  been  born, — and  indeed  even  now  they  are 
born  after  this  (sacrifice).  The  creatures  that  are 
born  therefrom  after  those  (libations)  which  he  de- 
posits on  the  raised  (mound),  stand  on  this  (earth) 
with  something  different  from  their  own  self, — for 
those  which  stand  on  hoofs  indeed  stand  on  this 
(earth)  with  something  different  from  their  own  self. 
And  when  he  deposits  this  (Dhruva  cup)  after  shift- 
ing aside  (the  dust),  and  not  leaving  so  much  as  a 
blade  of  grass  between, — the  creatures  that  are  born 
thereafter  from  this  (sacrifice),  stand  on  this  (earth) 
with  their  own  self,  namely,  men  and  wild  beasts  \ 

17.  Moreover,  on  the  one  hand,  in  throwing  up 
(the  mound)  he  puts  upon  this  (earth)  something  dif- 
ferent from  it ;  and  those  creatures  that  are  born 
from  this  (sacrifice)  after  those  (libations)  which  he 
deposits  on  the  raised  (mound),  they  stand  on  this 
(earth)  with  something  different  from  their  own  self, 
namely,  with  hoofs. 

^  6'vapada,  lit.  '  dog-footed '  beasts. 


IV  KAiVDA,    2   ADHYAYA,    4  BRAHMAiVA,   20.  30 


O^J 


18.  And,  on  the  other  hand,  they  offer  in  the 
Ahavaniya^  a  sacrificial  cake,  parched  barley-grains, 
porridge,  sour  curds,  and  clotted  curds, — this  is  like 
pouring  (food)  into  one's  mouth.  But  this  (libation) 
remains  apart,  (being)  of  one  form  like  water.  Hence 
while  he  eats  the  multiform  food  with  that  mouth 
(the  fire),  he  lets  flow  from  that  opening  the  uniform 
(libation)  like  water.  Then  as  to  why  it  is  called 
Dhruva. 

19.  Now,  once  on  a  time,  the  gods,  while  perform- 
ing sacrifice,  were  afraid  of  an  attack  from  the  Asura- 
Rakshas.  The  Asura-Rakshas  assailed  them  from 
the  south,  and  overturned  those  southern  cups  of 
Soma, — even  that  southern  Soma-cart  they  over- 
turned ;  but  that  other  (cart)  they  could  not  overturn  : 
the  northern  cart  then  kept  the  southern  cart  steady^. 
And  because  they  could  not  overturn  that  (northern 
cup)  therefore  it  is  called  Dhruva  (firm)^ 

20.  They  indeed  watch  over  it ;  for  this  (cup  of 
Soma)  is  the  head  of  Gayatri,  Gayatri  being  the 
sacrifice, — there  are  twelve  chants  (stotra)  and  twelve 
recitations  (i-astra)  :  that  makes  twenty-four,  and  of 
twenty-four  syllables  consists  the  Gayatri.  This  cup 
of  Soma  is  her  head  ;  but  the  head  means  excellence, 
for  the  head  indeed  means  excellence  :  hence  people 
say  of  him  who  is  the  best  man  of  a  place,  that  '  so 
and  so  is  the  head  of  such  and  such  a  place.'  And, 
indeed,  the  best  man  would  come  to  harm,   if  this 


^  See  IV,  2,  5,  isseq. 

^  '  They  (the  gods)  then  made  the  southern  cart  firm  from  (or 
by  means  of)  the  northern  cart.'     Kanva  text. 

^  It  is  more  probable  that  the  Dhruva  (firm,  constant)  derives  its 
name  from  the  fact  that  it  remains  intact  till  the  very  end  of  the 
Agnish/oma,  as  suggested  in  the  Petersburg  Dictionary. 


304  ^-ATAPATHA-BRAHMAiVA. 

(cup)  were  to  come  to  harm  ;  and,  the  best  man  being 
the  sacrificer,  they  watch  (this  cup)  lest  the  sacrificer 
should  come  to  harm. 

21.  Moreover,  this  (graha)  is  Gayatri's  calf,  Gaya- 
tri  being  the  sacrifice, — there  are  twelve  chants  and 
twelve  recitations  :  that  makes  twenty-four,  and  of 
twenty-four  syllables  consists  the  Gayatri.  This  is 
her  calf; — when  they  watch  it,  then  they  watch  these 
calves  for  the  sake  of  the  milking :  *  as  they  yield 
this  milk,  even  so  may  this  Gayatri  yield  all  the 
sacrificer's  wishes,' — this  is  why  they  watch  it. 

22.  And  when  both  the  Adhvaryu  and  the  Prati- 
prasthatr2  walk  out  (of  the  cart-shed)  and  (afterwards) 
enter  (again)  ^  it  is  as  if  (a  cow)  were  to  come  with 
the  calf  tied  to  her.  They  come  to  this  cup  of  Soma, 
and  he  (the  Adhvaryu)  pours  it  out ;  whereby  he  lets 
loose  the  Gayatri :  '  Made  over  to  the  sacrificer,  may 
this  Gayatri  yield  all  his  desires!'  for  this  reason  he 
pours  it  out. 

23.  He  pours  it  (into  the  Hotrfs  cup^)  with  (Va^. 
S.  VII,  25),  'The  firm  Soma  I  pour  out  —  or,  I 
take — with  firm  mind  and  speech  :  now  may 
Indra  make  our  people  ofone  mind,  free  from 
enemies!'  whereby  he  means  to  say,  'so  that  Indra 
may  make  these  our  creatures,  the  people,  of  one 
mind  and  free  from  enemies,  for  their  happiness  and 
glory  and  nourishment!' 

24.  Here  now  he  draws  it  from  that  (stream  of 
Soma)^  (Va,^.  S.  VII,  24;  Rig-veda  VI,  7,  i), '  Agni 

^  Viz.  at  the  evening  feast,  when  the  Adhvaryu  pours  the  Soma 
from  the  Dhruva-sthali  into  the  Hotrfs  cup  (paragraph  23). 

"^  See  p.  256,  note  i.  The  preceding  paragraphs  anticipate  the 
future  rites  regarding  this  hbation,  the  original  drawing  of  which  is 
only  now  described. 


IV  KANDA,    2  ADHYAYA,    5  BRAHMAA^A,   2.  305 


Vabvanara,  the  crest  of  heaven,  the  disposer 
of  the  earth,  born  in  the  sacred  rite,  the  wise 
all-ruler,  the  guest  of  men, — him  the  gods 
have  begotten  as  a  vessel  for  their  mouth. 
Thou  art  taken  with  a  support:  thou  art  firm 
(Dhruva),  of  firm  abode,  the  firmest  of  the  firm, 
the  most  solidly  founded  of  the  solid!  This 
is  thy  womb — thee  for  Vai^vanara!'  therewith 
he  deposits  it  after  pushing  (the  dust)  aside,  and  not 
leaving  so  much  as  a  blade  of  grass  between  :  for  he 
indeed  takes  it  for  (Agni)  Vaiivanara. 

Fifth  BRAHMAiVA. 

•  I.  Having  drawn  the  cups  of  Soma,  and  gone  out 
(of  the  cart-shed  to  the  high  altar) \  he  offers  the 
oblation  of  drops^.  The  reason  why  he  offers  the 
oblation  of  drops  is  this.  Whatever  drops  of  that 
(Soma)  are  spilt  here,  to  them  he  now  wishes  a  safe 
journey  to  the  Ahavaniya,  for  the  Ahavaniya  is  the 
resting-place  of  offerings :  this  is  why  he  offers  the 
oblation  of  drops. 

2.   He  offers  with  (Va^.  S.  VH,  26  ;   Rig-veda  X, 
17,    12),    'Whatever    drop    of    thine    leapeth 

1  The  libations  (grahas)  having  been  taken,  and  the  remaining 
Nigrabhya  water,  mixed  with  Soma-juice,  poured  from  the  Hotr/'s 
cup  into  the  Drowakalaja  (p.  256,  note  i),  the  Adhvaryu,  Pratipra- 
sthatr/,  Prastotr/,  Udgatr/,  Pratihartr/,  and  Sacrificer  walk  out  of 
the  Havirdhana  shed,  each  following  one  touching  the  hem  of  the 
garment  of  the  one  before  him,  and  betake  themselves  to  the  altar. 

2  The  vipru^-homa,  an  expiatory  oblation  for  the  Soma  spilt 
during  the  pressing,  consists  of  a  pra/^aram  spoon  full  of  ghee. 
According  to  Asv.Y,  2,  6,  and  La/y.  1, 1 1,  9,  it  would  seem  that  each 
of  those  taking  part  in  the  Sarpawa  (see  p.  299,  note  2)  makes  two 
oblations  (called  *  pravr^tta-homa '  by  La/y.  St.  and  Pafi/^aviwi'a  Br.). 

[26]  "  X 


:o6  i-ATAPATHA-BRAHMAiVA. 


away,  whatever  stalk  of  thine,' — whatever  par- 
ticle (of  Soma)  is  spilt,  that  is  a  drop,  that  indeed  he 
means  ;  and  by  '  whatever  stalk  of  thine'  he  mentions 
the  stalk; — 'stone-pressed,  from  the  lap  of  the 
press-bowls;'  for  pressed  by  the  stone^  it  leaps 
away  from  the  two  press-bowls; — 'be  it  from  the 
Adhvaryu  or  from  the  strainer,' — for  it  leaps 
away  either  from  the  Adhvaryu's  hands  or  from  the 
strainer, — 'that  I  offer  unto  thee  in  my  mind 
consecrated  by  Vasha/,  Hail!'  whereby  it  be- 
comes for  him  as  an  offering  consecrated  by  Vasha/. 

3.  Thereupon  the  Adhvaryu  takes  two  stalks  of 
grass  from  the  covered  altar.  The  two  Adhvaryus^ 
proceed  first  (to  the  chanting-place  beside  the  pit), 
as  the  out-breathing  and  in-breathing  of  the  sacri- 
fice ;  then  the  Prastotr/,  as  the  voice  of  the  sacrifice  ; 
then  the  Udgatr/,  as  the  self  (or  body),  the  Pra^apati, 
of  the  sacrifice ;  then  the  Pratihartr/,  either  as  the 
physician  or  the  through-breathing  I 

4.  The  Sacrificer  holds  on  to  those  five  priests 
from  behind'',  for  as  much  as  those  five  priests  are, 
so  much  is  the  whole  sacrifice,  the  sacrifice  being 
fivefold  :  hence  the  Sacrificer  thereby  holds  on  to 
the  sacrifice. 

5.  He  (the  Adhvaryu)  then  throws  one  of  the  two 

^  '  Grava-z^yuta '  seems  to  be  taken  by  the  author  in  the  sense  of 
'  set  in  motion  by  the  (pressing)  stone.'  The  Rig-veda  reads 
'  bahu-/^yuta  ; '  also  '  dhishawaya// '  instead  of  '  dhisha^/ayo/^.' 

2  That  is,  the  Adhvaryu  and  his  assistant,  the  Pratiprasthatr/, 

^  Ait.  Br.  II,  20  enumerates  Adhvaryu,  Prastotr/,  Pratihartr/, 
Udgatr/,  and  Brahman  (see  alsoAjv.  V,  2,  4-5);  the  La/yay.  Siitra 
I,  II,  Adhvaryu,  Prastotr/,  Udgat/-/,  Pratihartr/,  Brahman,  and 
Sacrificer. 

*  That  is,  each  holds  on  to  the  hem  of  the  garment  of  the  one 
who  precedes  him. 


IV  KAiVDA,    2  ADHYAYA,    5   BRAHMAiVA,   7.  307 

Stalks  of  grass  forward  towards  the  pit\  with,  'Thou 
art  the  ascent  of  the  gods!'  for  when  the  gods 
through  the  sacrifice  attained  to  the  heavenly  world, 
it  was  from  that  pit  that  they  went  upwards  to  the 
heavenly  world  :  he  thus  makes  the  sacrificer  look 
along  the  road  to  heaven. 

6.  He  then  throws  down  the  other  stalk  in  front 
of  the  chanters,  silently,  for  those  chanters  represent 
the  hymn  of  praise  (stotra),  Pra^apati  (the  sacrifice), — 
he  (Pra^apati)  draws  to  himself  everything  here,  and 
takes  possession  of  everything  here  :  it  is  to  him  that 
that  stalk  is  offered,  and  thus  he  does  not  draw  the 
Adhvaryu  to  himself,  and  take  possession  of  him.  And 
when  they  mutter-, — for  the  chanters  mutter  now^ — 

7.  Then  he  bespeaks  the  chant,  saying,  '  Soma 
becometh  pure!'  He  bespeaks  the  chant  right  off*, 
and  they  chant  right  off;  for  these  chants,  the 
Pavamana/^^,  are  directed  towards  the  gods,  since 

^  The  Udgatm  (chanters)  also  throw  stalks  of  grass  to  the  south 
with  their  left  hands,  with  the  text,  F^nkav.  I,  3,  3. 

^  And  when  he  thinks  '  they  have  muttered '  (atha  yada  manyate 
'^apishur  iti) — for  the  chanters  mutter  now.     Kawva  text. 

^  For  the  mantras  the  Udgatr/s  have  to  mutter  on  this  occasion, 
previous  to  the  chanting,  see  Ta.ndya.  Br.  I,  3,  4-6.  The  recita- 
tion of  the  A^ya^yastra,  by  the  Hotr?',  succeeding  the  chanting  of 
the  Bahishpavamana-stotra,  is  likewise  preceded  by  a  prayer  mut- 
tered by  that  priest,  for  which  see  Ait.  Br.  II,  38  ;  A^v.  V,  9. 

■*  That  is,  without  repeating  that  formula,  in  the  same  way  as 
the  Pavamana  chants  are  performed  without  repeating  single 
verses.     See  p.  308,  note  2. 

®  The  first  stotra  at  each  pressing  is  called  pavamana  (puri- 
fying, i.  e.  during  the  chanting  of  which  the  Soma  becomes  clari- 
fied), viz.  the  Bahishpavamana  at  the  morning,  the  Madhyan- 
dina  pavamana  at  the  midday,  and  the  Arbhava  (or  traiya) 
pavamana  at  the  evening  pressing.  The  other  stotras  are  called 
Dhurya,  'to  be  harnessed,  belonging  to  or  forming  a  team.'  For 
the  correspondence  between  the  stotra  and  ^astra,  see  p.  325,  note  2. 

X  2 


3o8  ^ATAPATHA-BRAHMAiVA. 


the  gods  thereby  attained  to  the  heavenly  world 
right  off  (straightway) :  therefore  he  bespeaks  the 
chant  right  off,  and  right  off  they  chant. 

8.  With  '  Turn  ye  back  M'  (he  bespeaks)  the  other 
chants  (viz.  the  Dhuryas),  and  turning  back  (or  re- 
peating) they  chant   the   Dhuryas ^  for  the  latter 


^  This  is  Sayawa's  interpretation  of  '  upavartadhvam,'  instead  of 
'  draw  near,'  as  translated  by  me  at  I,  5,  2,  12.  He  is  probably 
right  in  connecting  it  with  the  repetitions  which  certain  verses  have 
to  undergo  in  the  dhurya-stotras. 

"^  There  are  many  different  stomas,  or  forms  of  chanting  stotras, 
named  from  the  number  of  verses  produced  in  each  form  (generally 
by  repetitions  of  certain  verses).    Those  required  for  the  Sha^aha  and 
Dvadajaha  (see  IV,  5,  4,  i  seq.)  are:  trivr/t  (9),  paw^adaja  (15), 
saptadaja  (17),  ekavi7;;i'a  (21),  triwava  (27),  trayastri/«ja  (33), 
X'aturviy^ja  (24),  /(•atuj/5'atvariw^a  (44),  and  ash/a/^atvari/«ja 
(48).     The  first  four  of  these  are  those  most  frequently  used,  and 
the  only  ones  used  at  the  Agnish/oma.     All  these  stomas,  with  one 
exception  (24),  have  two  or  more  different  varieties  or  arrange- 
ments, called  vish/uti,  differing  from  one  another  either  in  the 
order  in  which  the  several  verses  are  to  be  chanted,  or  in  regard  to 
the  number  of  repetitions  which  the  corresponding  verses  have  to 
undergo.    Besides,  stomas  are  generally  performed  in  three  turns  or 
rounds,  paryaya,  consisting  of  a  triplet  of  verses  (some  of  which 
may  have  to  be  repeated  more  than  once),  and  preceded  by  the  sound 
'huw^'  (Hihkara).      Thus  the  first  Ao-yastotra,  Samav.  II,  10-12, 
(consisting  of  three  verses,  a,  b,  c,)  is  to  be  performed  in  the  ^^^^nkz.- 
da^a-stoma;  that  is,  the  three  verses  have  to  be  so  treated,  by 
repetitions,  as  to  produce  fifteen  verses  in  three  turns.     Now,  as 
there  are  three  different  varieties  of  performing  the  pan/^ada^a- 
stoma,  the  stotra  might  be  chanted  in  one  or  other  of  the  following 
three  arrangements : — 

I.  Hu/;/  aaa  b  c  ^  this  form  is  called  ' pafi/^a- 
Hu;;z  a  b  b  b  c  >  pa«>^ini,'  i.  e.  consisting 
Huw     a  b      c  c  c    )         of  five  in  each  row. 

Or  2.  Hu»/  aaa        b        c      "| 

Hu»z     a  b        c       >   ('apara' or 'other,  second  ■). 

Hxym     a        bbb    cccJ 


IV  KANDA,  2  ADHYAYA,   5   BRAHMAiVA,  9.  309 

are  directed  towards  these  creatures  :  whence  crea- 
tures are  produced  here  repeatedly. 

9.  And  as  to  why  they  chant  the  Bahishpava- 
mana  here  (near  the  Mtvala).  In  the  beginning, 
forsooth,  yonder  sun  was  here  on  earths  The  sea- 
sons embraced  him  and  ascended  from  hence  to  the 
heavenly  world  :    there  he  burns   firmly  established 

Or  3.  Huffi  a           b        c      "v  .,  .    <•         .        n  j  ,   j    .^. 

^    ^^  ,  ,  ,               (  this  form  is  called  'udyati, 

Hum  abbbcV             ,,               ,. 

-.-  ,                  I         or  the  ascending  one. 

tium  aaabcccj 

The  three  paryayas  of  a  stoma  (or  vish/uti)  show  each  three 
subdivisions  (viz.  a  a  a — b — c,  being  those  of  the  first  paryaya 
above),  called  vish/ava.  When  the  Udgatrz's  are  about  to  com- 
mence a  chant,  the  Prastotr/  spreads  in  their  midst  a  cloth,  doubled 
up  so  that  the  unwoven  fringe  lies  over  the  selvage,  either  towards 
the  east  or  north.  Thereon  he  marks  the  subdivisions  of  the 
rounds,  by  means  of  sticks  (kuja),  a  span  long,  of  some  kind  of 
wood  suitable  for  sacrifice,  split  lengthways  along  the  pith  (the 
bark  being  left  outside)  and  somewhat  pointed  at  one  end,  then 
smeared  over  with  some  fragrant  substance,  and  wrapped  up  singly 
in  pieces  of  the  same  kind  of  cloth  as  that  spread  on  the  ground. 
The  marking  of  the  vish/avas,  or  subdivisions,  takes  place  at  the  end 
of  the  prastava  or  prelude  (see  next  page,  note  i)  in  this  way,  that 
each  vish/ava  is  marked  by  as  many  sticks  as  the  corresponding 
verse  has  to  be  repeated  ;  those  of  the  first  vish/ava  being  laid  down 
with  the  point  to  the  north,  then  behind  or  west  of  them  those  of 
the  second  turn  with  the  point  to  the  west,  and  behind  them  those 
of  the  third  turn  with  the  point  to  the  north.  Thereupon  those  of 
the  other  two  rounds  are  laid  down  in  the  same  way,  each  turn 
north  of  the  preceding  one.  Hence  the  arrangement  of  sticks  for 
the  first  of  the  above  varieties  of  the  pa^l/^adaj-a-stoma  would  be 
three  straight,  one  across,  one  straight ;  one  straight,  three  across, 
one  straight ;  one  straight,  one  across,  three  straight. 

With  the  exception  of  the  Bahishpavamana,  the  chanting  is 
performed  in  the  Sadas  by  the  side  of  the  Udumbara  post  (see 
III,  6,  I,  2  seq.),  the  latter  being  likewise  enclosed  in  a  cloth  of 
the  above  description,  wrapt  round  it  from  left  to  right,  with  the 
unwoven  fringe  towards  the  top. 

1  Cf.  Tawfl'ya  Br.  VI,  7,  24. 


o 


lO  DATAPATH  A-BRAHMAiVA. 


in  the  seasons.  And  in  like  manner  do  the  priests 
thereby  embrace  the  sacrificer  and  ascend  from  hence 
to  the  heavenly  world :  this  is  why  they  chant  the 
Bahishpavamana  here. 

lo.  The  Bahishpavamana  1  chant  truly  is  a  ship 

^  The  Bahishpavamana-(stotra),  or  ' outside-pavamana,' — so 
called  because  (on  the  first  day  of  a  Soma-sacrifice)  it  is  performed 
outside  the  altar  (commentary  on  Pa?l>^av.  Br.  VI,  8,  lo-ii  ;  or  out- 
side the  Sadas,  Say.  on  Samav.,S.  p.  47),— is  chanted  in  the  Trivr/t, 
or  threefold,  stoma;  consisting,  as  it  does,  of  three  gayatri  triplets 
(Samav.  II,  1-9  for  the  Agnish/oma),  and  none  of  its  verses  being 
chanted  more  than  once.  This  stoma  has  three  different  varieties,  viz. 
the  udyati,  or  ascending  mode,  the  first  turn  of  which  consists  of 
the  first  verses  of  the  three  triplets,  the  second  turn  of  the  second 
verses,  and  the  third  turn  of  the  last  verses,  hence  a^  a^  a^ — b^  b'' 
\)3 — c^  c^  c^;  the  parivartini,  or  reverting  mode,  following  the 
natural  order,  a^  b^  c^— a'^  b''  c^— a^  b'  c' ;  and  the  kulayini,  or 
web-like  mode,  performed  in  the  order  a'  b^  c' — b^  c^  a^— c^  a^  b^ 
Cf.  Haug,  Transl.  Ait.  Br.  p.  237,  where,  however,  these  forms  are 
described  quite  differently.  The  term  used  for  the  natural  order 
of  verses  in  the  parivartini  vish/uti  is  '  para^i,'  i.  e.  thitherwards, 
straight  off.  From  the  statement  in  paragraph  7  above,  that  '  they 
chant  straight  off  (parak),'  one  might  therefore  infer  that  that  par- 
ticular mode  of  chanting  ought  to  be  used  for  the  Bahishpavamana- 
stotra ;  but  the  term  '  parak  '  may  also  be  taken  as  referring  to 
each  of  the  several  verses  being  chanted  '  straight  off,'  without  any 
repetition.  Haug,  Transl.  Ait.  Br.  p.  120  note,  remarks  :  'Each  of 
these  verses  is  for  the  purpose  of  chanting  divided  into  four  parts  : 
Prastdva,  i.e.  prelude,  the  first  being  preceded  by  hum,  to  be 
sung  by  the  Prastotar ;  Udgiiha,  the  principal  part  of  the  Saman, 
preceded  by  Om,  to  be  chanted  by  the  Udgatar ;  the  Pratthdra, 
i.  e.  response  [  ?  rather  check,  stop  ;  cf.  IV,  3,  4,  22],  introduced  by 
hum,  to  be  chanted  by  the  Pratihartar ;  and  the  Nidhana,  i.  e. 
finale,  to  be  sung  by  all  three.  To  give  the  student  an  idea  of 
this  division,  I  here  subjoin  the  second  of  these  rikz.?,  in  the  Saman 
form,  distinguishing  its  four  parts  :  — 

[The  connected  rik  form  is:    Abhi  te  madhuna  payo — athar- 
va«o  ajijrayur — devawz  devaya  devayu.] 

'  Prastdva  :  abhi  te  madhuna  payo;?/. 

'  Udgiiha  :  om  atharvawo  a^i^radeyurvaw  devayada. 


IV  KAiVDA,    2   ADHYAYA,    5   BRAHMAiVA,    II.        311 

bound  heavenwards  :  the  priests  are  Its  spars  and 
oars,  the  means  of  reaching  the  heavenly  world.  If 
there  be  a  blameworthy  one,  even  that  one  (priest) 
would  make  It  sink  :  he  makes  it  sink,  even  as  one 
who  ascends  a  ship  that  is  full  would  make  it  sink. 
And,  indeed,  every  sacrifice  is  a  ship  bound  heaven- 
wards :  hence  one  should  seek  to  keep  a  blameworthy 
(priest)  away  from  every  sacrifice. 

II.  Thereupon,  when  the  chanting  is  over\  he 

'  PraUhdra  :  \\^xm  avayo. 

*  Nidhana  :  sam. 

'The  Nidhanas,  i.  e.  finales,  are  for  the  nine  Pavamana-stotra 
verses  the  following  ones:  sat,  sam,  suva/z,  ida.,  vak,  and  a  (for 
the  four  last  verses).'    See  also  Burnell,  Arsheyabr.  p.  xlv  seq. 

^  La/y.  I,  12;  II,  I ;  Tandy^  Br.  VI,  7  seq.  give  the  following 
details :  The  Prastotr/  takes  the  prastara  (bunch  of  grass,  repre- 
senting the  Sacrificer)  from  the  Adhvaryu  and  says,  '  Brahman,  we 
will  chant,  O  Praj'astar!'  The  Brahman  and  Maitravaru7/a  having 
given  their  assent  (Ajv.  V,  2,  12-14),  the  Prastotr?'  hands  the  pra- 
stara to  the  Vdgatri.  The  latter  touches  his  right  thigh  with  it 
(or  bends  his  right  knee  thereon)  and  'harnesses'  (introduces)  the 
chant  by  the  formula,  '  With  Agni's  fire,  with  Indra's  might,  with 
Surya's  brilliance,  may  Br/haspati  harness  thee,'  &c.  (Ta?;^ya  Br. 
I>  3.  5);  whereupon  he  mutters,  'I  will  make  food,'  &c.  (ib.  6); 
and  after  looking  towards  the  pit  and  a  vessel  of  water  and  the  sun, 
he  commences  the  chant.  The  three  chanters  are  seated  west  of  the 
Adhvaryu  and  Pratiprasthatr/  (who  look  towards  them),  viz.  the 
Udgatr/  facing  the  north,  the  Prastotrz"  the  west,  and  the  Prati- 
hartr/  the  south  (or  south-east).  To  the  west  of  them  are  seated 
three,  four,  or  six  subordinate  singers,  or  choristers  (upagatr/), 
who  accompany  the  chanting  in  a  deep  voice  with  the  sound  '  Ho.' 
When  the  chant  is  completed,  the  Udgatr/  says,  '  I  have  made 
food,'  and  makes  the  sacrificer  mutter  the  formula,  'Thou  art  a 
falcon,'  &c.  (Paw/e.  Br.  I,  3,  8);  whereupon  he  takes  a  stalk  of 
grass  from  the  prastara,  cuts  off  the  top  and  bottom,  so  as  to  make 
it  of  the  length  of  four  thumbs'  breadths,  and  throws  it  into  the 
pit  with,  'If  it  has  been  chanted,'  &c.  (ib.  II,  i,  8).  They  then 
pour  out  the  vessel  of  water  into  the  pit,  with,  '  I  send  you  to  the 
sea,'  &c.,  and  make  3,  5,  7  or  9  steps  northwards  outside  the  altar. 


312  S-ATAPATHA-BRAHMAiVA. 

Utters  this  speech, — *  Agnidh,  spread  the  fires  !  strew 
the  barhis !  Prepare  the  cakes !  go  on  with  the 
victim !'  The  Agnidh  spreads  the  fires,  that  is  to 
say,  kindles  them^ ;  he  strews  that  barhis ^  thinking, 
'  When  the  barhis  is  strewn,  I  will  offer  to  the  gods 
on  the  kindled  (fire).' — '  Prepare  the  cakes,'  he  says, 
because  he  is  about  to  proceed  with  the  cakes ;  and, 
*  Go  on  with  the  victim,'  because  he  is  about  to  get 
ready  the  victim  ^. 

12.  Having  again  entered  (the  cart-shed)  he  draws 

A  A 

the  Aj-vina  graha^  Having  drawn  the  A^-vina  graha 
he  goes  out  and  girds  the  sacrificial  stake^;  and  having 
girt  the  stake  he  gets  ready  the  victim  :  he  thereby 
puts  flavour  (juice)  into  him  (Soma — the  sacrificer). 

13.  Having  been  slain  at  the  morning  feast,  it 
continues  being  cooked  till  the  evening  feast ; 
whereby  he  puts  flavour  (juice)  into  the  whole 
sacrifice,  imbues  it  with  flavour. 

14.  Let  him  therefore,  at  the  Agnish/oma,  slay  a 
(victim)  sacred  to  Agni,  for  there  is  harmony  when, 
at  the  Agnish/oma,  he  slays  a  (victim)  for  Agni.      If 

whereupon  they  betake  themselves  to  the  Agnidhiiya.  During  the 
chanting,  the  Unnetrz'  pours  the  Soma-juice  from  the  Adhavaniya 
trough  through  the  strainer  into  the  Putabhr/t. 

^  The  Agnidh  takes  burning  coals  from  the  Agnidhriya  fire,  and 
puts  them  on  the  dhishwya  hearths,  in  the  order  in  which  they  were 
raised.     See  p.  148,  note  4. 

^  He  spreads  a  layer  of  (ulapa)  grass  along  the  '  spine '  (the  line 
from  the  middle  of  the  back  to  the  middle  of  the  front  side)  of  the 
altar. 

^  Fzswfi  hy  alipsyamano  (!)  bhavati.     Ka«va  MS. 

*  Having  taken  this  cup  of  Soma  or  libation  (with  the  formula, 
Va^.  S.  VII,  11)  from  the  Dronz-kalasa,  or  the  Putabhn't,  he  makes 
the  sacrificer  eye  the  several  cups  and  Soma  vessels,  as  set  forth  IV, 
5 , 6, 1  seq.;  the  Ajvina  being  looked  at  sixth  in  order  (or  fourth  of  the 
grahas),  not  tenth  (as  was  its  order  of  drawing).     See  IV,  i,  5,  16. 

®  See  III,  7,  I,  19  seq. 


IV  KAiVDA,    2  ADHYAYA,  5  BRAHMAA'A,   1 4.  313 


it  be  an  Ukthya  sacrifice,  let  "him  slay  one  to  Indra  and 
Agni  in  the  second  place,  for  songs  of  praise  (uktha)  ^ 
refer  to  Indra  and  Agni.  If  it  be  a  Sho^^a^in  sacri- 
fice, let  him  slay  one  to  Indra  in  the  third  place,  for 
the  sixteenfold  chant  (short'a^in)^  means  Indra.  If  it 
be  an  Atiratra,  let  him  slay  one  to  Sarasvatt  in  the 
fourth  place,  for  Sarasvati  is  speech,  and  speech  (va/', 
fem.)  is  female,  as  the  night  (ratri,  fem.)  is  female: 
he  thus  duly  distinguishes  the  forms  of  sacrifice  ^ 

^  Or,  the  (three)  Uktha-stotras  (Samav.  II,  55-62)  and  jastras, 
the  characteristic  feature  of  the  Ukthya  sacrifice.  Cf.  p.  325,  note  2  ; 
and  IV,  6,  3,  3. 

'^  The  Sho</aji-stotra  (Samav.  II,  302-304)  chanted  in  the 
ekaviwj-a  stoma  is  the  characteristic  stotra  of  the  Sho^a^in  sacrifice. 
The  term  meaning  '  having  a  sixteenth '  (viz.  stotra),  it  evidently 
refers  originally  to  the  sacrifice,  and  has  then  also  been  applied  to 
the  stotra  and  jastra.    See  also  Haug,  Ait.  Br.  Transl.  p.  255,  note  2. 

^  On  this  occasion  the  same  rites  are  performed  as  at  the  sacri- 
fice of  the  Agnishomiya  buck  (III,  6,  4,  i  seq.),  viz.  from  the  girding 
of  the  stake  (III,  7,  i,  19)  to  the  election  of  the  Hotr/(III,  7,  4,  9). 
Then  the  other  priests  are  elected,  viz.  Adhvaryu  (and  Pratipra- 
sthatn),  the  Pra^astr/  (Maitravaru??a),  the  BrahmaHa/^//a7?2sin,  the 
Potr/,  the  Nesh/r/,  the  Agnidhra,  and  finally  the  sacrificer  himself; 
after  which  each  of  them  makes  two  election-oblations  (pravnta- 
homa)  of  ghee,  the  first  with,  '  May  I  be  well-pleasing  to  Speech, 
well-pleasing  to  the  Lord  of  speech  :  O  divine  Speech,  what 
sweetest,  most  pleasing  speech  is  thine,  therewith  endow  me ! 
Hail  to  Sarasvati ! '  the  second  with,  '  IMay  the  holy  Sarasvati, 
of  abundant  powers,  rich  in  devotion,  accept  favourably  our  sacri- 
fice!'  Thereupon  they  proceed  with  the  animal  off"ering  up  to  the 
offering  of  the  omentum  (vapa)  and  cleansing  (III,  8,  2,  30) ;  after 
which  all  the  eighteen  priests  and  the  sacrificer  perform  the  Sar- 
pa«a  (see  p.  299,  note  2),  that  is,  they  step  up  to  the  eight  dhish«ya 
hearths  (with  formulas  V%.  S.  V,  31  ^a-d  ;  32  a-d  respectively), 
the  Adhvaryu  then  pointing  out  the  Ahavaniya,  the  Bahishpava- 
mana  place,  the  ^atvala,  &c.  (with  Va^.  S.  V,  32  e  seq.) ;  and 
touching  the  Sadas  and  its  door-posts,  and  addressing  Surya  (the 
sun),  the  RiWig?,  (officiating  priests)  and  dhishwya  hearths  (with  V, 
33-34).  Katy.  IX,  8,  8-25.  For  the  duties  of  the  Udgalr/s,  see 
La/y.  Sr.  II,  2, 10  seq. 


314  5ATAPATHA-BRAHMAiVA. 

15.  Thereupon  he  proceeds  with  (the  offering  of) 
the  cakes  of  the  Soma  feast.  Now  Soma  is  a  god, 
for  Soma  was  in  the  heaven  1-7-'  Soma,  forsooth,  was 
Vmra ;  the  mountains  and  stones  are  his  body : 
thereon  grows  that  plant  called  U^ana,'  said  ^'veta- 
ketu  Auddalaki;  'that  they  bring  hither  and 
press.' 

16.  Now  when  he  slays  the  victim,  he  thereby 
puts  flavour  into  it ;  and  when  he  proceeds  with  (the 
offering  of)  the  Soma  feast  cakes,  he  puts  sap  into 
it :  thus  it  becomes  Soma  for  him. 

I  7.  They  all  belong  to  Indra  ;  for  Indra  is  the  deity 
of  the  sacrifice  :  that  is  why  they  all  belong  to  Indra. 

18.  And  as  to  why  there  are  a  cake,  parched 
barley-grain,  a  porridge,  sour  curds,  and  clotted 
curds, — it  is  that  those  who  are  the  deities  of  the 
sacrifice  shall  be  well-pleased. 

19.  For,  when  one  has  eaten  cake  here,  he  wishes, 
*  I  should  like  to  take  parched  grains,  I  should  like 
to  eat  porridge,  I  should  like  to  eat  sour  curds, 
I  should  like  to  eat  clotted  curds ! '  All  these  (are 
objects  of  one's)  wishes  :  it  is  in  order  that  those  who 
are  the  deities  of  the  sacrifice  shall  be  well-pleased. 
Now  as  to  why  that  offering  of  clotted  curds  (payasya) 
is  prepared  only  at  the  morning  libation,  and  not  at 
the  two  other  libations  (Soma  feasts). 

20.  The  Gayatri,  forsooth,  bears  the  morning 
libation  (to  the  gods),  the  Trish/ubh  the  midday 
libation,  and  the  Gagati  the  evening  libation, — but, 
then,  the  Trish/ubh  bears  the  midday  libation,  not 
alone,  (but)  with  both  the  Gayatri  and  the  B/Vhati ' ; 
and  the  6^agati  (bears)  the  evening  libation,  not  alone, 

^  For  the  metres  of  which  the  Madhyandina-pavamana  stotra  is 
composed,  see  p.  333,  note  i. 


IV  KAA^DA,   2  ADHYAYA,    5    BRAHMAiVA,   2  2.         315 


(but)  with  the  Gayatri,  the  Kakubh,  and  Ush/^ih,  and 
the  Anush/ubh  \ 

21.  The  Gayatri  alone  bears  singly  the  morning 
libation, — with  those  two  sets  of  five  (pahkti)  ^  the 
set  of  five  chants,  and  the  set  of  five  oblations  : 
there  are  four  Ac'ya  (chants)  ^  and  the  Bahishpava- 
mana  is  the  fifth, — the  Pankti  metre  is  five-footed — 
with  that  pankti  of  chants,  not  alone,  the  Gayatri 
bears  the  morning  libation. 

22.  To  Indra  belongs  the  cake,  to  the  two  bay 
steeds  the  parched  grains  (dhana/^)  ^  to  Pushan  the 
porridge  (karambha),  to  Sarasvati  the  sour  curds 
(dadhi),  and  to  Mitra  and  Varu;^a  the  clotted  curds 
(payasya)^ — the  Pankti  is  five-footed — with  that 
pahkti  of  oblations,  not  alone,  the  Gayatri  bears  the 

^  The  Arbhava  or  Tr/tiya-pavamana  stotra,  Samav.  II, 
39-52  (see  note  on  IV,  3,  5,  24),  is  made  up  of  five  parts,  com- 
posed chiefly  in  the  Gayatri,  Kakubh,  Ush7/ih,  AnushAibh,  and 
Gagati  metres  respectively.  It  is  chanted  in  the  Saptadaja-stoma, 
the  seventeen  verses  being  obtained  in  the  following  way.  The 
Gayatri  triplet  (II,  39-41)  is  chanted  twice,  in  the  Gayatra  and 
Sa/;^hita  tunes,  making  six  verses.  Then  verses  42  and  44  once 
each,  in  the  Sapha  and  Paushkala  tunes  respectively.  Then  the 
triplet  II,  47-49  twice,  in  the  6'yava.rva  and  Andhigava  tunes  (six 
verses).  And  finally  the  triplet  II,  50-52  once,  in  the  Kava  tune 
(three  verses).  This  makes  together  seventeen  verses.  Verses  43, 
45,  and  46  of  the  Sawhita  are  omitted  in  the  chanting. 

^  Pankti  means  both  '  a  set  of  five,'  and  the  pahkti  metre,  con- 
sisting of  five  octosyllabic  feet. 

^  See  p.  325,  note  2. 

*  Taitt.  Br.  I,  5,  1 1  assigns  them  to  the  Ajvins,  for  the  reason 
that  they  performed  cures  therewith. 

^  These  five  sacrificial  dishes,  called  savaniya/z  (or  aindra//) 
puToda.sa./i,  are  placed  together  in  one  vessel  (patri) — the  puro- 
(/aja  proper,  or  rice-cake  to  Irfdra,  being  placed  in  the  centre — and 
oblations  are  made  from  them  to  the  respective  deities  at  one  and 
the  same  time,  two  pieces  being  cut  from  each  dish  into  the  ^uhii 
for  the  chief  offering,  and  one  piece  from  each  into  the  upabhr/'t 


^l6  5'ATAPATHA-BRAriMAiVA. 


O 


morning  libation  (to  the  gods)  :  for  the  sake  of  com- 
pleting that  pankti,  that  oblation  of  clotted  curds  to 
Mitra  and  Varu;^a  is  prepared  only  at  the  morning 
libation,  and  not  at  the  two  other  libations. 

Third  Adhyaya.     First  BRAHMAiVA. 

I.   Having   drunk    (Soma)  ^    and    said,   'We    are 

spoon,  for  the  svish/akWt.  While  cutting  the  portion  he  calls  on 
the  Maitravaruwa  to  '  Recite  (the  invitatory  prayer)  of  the  cakes  of 
the  morning  feast  for  Indra!'  The  anuvakya  (Rig-veda  III, 
52,  i)  having  been  recited  by  the  Maitravaruwa,  the  Adhvaryu 
steps  to  the  fire,  calls  on  the  Agnidhra  for  the  -Srausha/  formula 
(see  I,  5,  2,  16,  with  note),  and  thereupon  on  the  Maitravaru«a  to 
'  Urge  the  cakes  of  the  morning  feast  brought  forward  for  Indra ! ' 
That  priest  then  urges,  'Let  the  Hotn' pronounce  the  offering  prayer 
to  Indra !  May  Indra  with  his  bays  eat  the  grain  1  [O  Hotar,  pro- 
nounce the  offering  prayer!]'  Whereupon  the  Hotn' recites,  'We 
who  worship  (part  i,  p.  142,  note), — May  Indra  with  his  bays  eat 
the  grains,  with  Pushan  the  porridge;  with  Sarasvati,  with  Bha- 
rati,  the  sour  curds,  with  Mitra  and  Varuwa  the  clotted  curds  !  [cf. 
Ait.  Br.  II,  24  ;  Taitt.  Br.  I,  5,  11 ;  Asv.  V,  4,  3]  Vaushat !'  when 
the  Adhvaryu  pours  the  oblation  into  the  fire.  For  the  oblation  to 
Agni  Svish/akr/t  the  invitatory  prayer  is  Rig-veda  III,  28,  i,  and  the 
offering  formula  '  Havir  ague  vihi,'  '  graciously  accept  the  offering, 
O  Agni!'  The  offerings  completed,  the  dishes  of  sacrificial  food 
are  placed  on  the  Hotr/'s  hearth. 

^  The  Pur0(/aja  offerings,  described  in  the  preceding  paragraphs, 
are  followed  by  libations  from  the  dvidevatya  cups,  viz.  the  Ain- 
dravayava,  Maitravaru7/a,  a,nd  A^vina.  Each  time  the  Adhvaryu  is 
about  to  make  a  libation,  the  Pratiprasthatn'  draws  Soma-juice 
into  the  Aditya  cup  (patra)  and  makes  libations  therefrom  immedi- 
ately after  the  Adhvaryu  on  the  north  side  of  the  fire.  And  each 
time  he  pours  the  remains  from  the  Aditya  cup  into  the  Aditya 
sthali  with,  '  Thee  to  the  Adityas !'  finally  covering  the  latter  with 
the  former  (see  IV,  3,  5,  6).  Then  follows  the  filling  of  the  cups 
of  the  ^amasins  (see  p.  287,  note  2),  and  the  libations  from  the 
6'ukra  and  Manthin  grahas  (alrea'dy  anticipated  in  IV,  2,  i,  13- 
31)  and  from  the  cups  of  the  ^amasins.  Thereupon  the  Adhvar}'u 
goes  to  the  Sadas  and  sits  down  opposite  the  Hotr/;  and  in 
alternate  draughts  and  with  mutual  'invitations'  they  empty  the 


IV  KAiVDA,    3  ADHYAVA,    I   BRAHMAiVA,  3.  317 

invited  together  \'  he  (the  Adhvaryu)  rises.  He 
takes  a  piece  of  the  cake,"  and  at  the  place  where 
the  A/Vzavaka,  being  seated,  is  now  (about  to)  recite, 
he  puts  the  piece  of  cake  in  his  hand  and  says, 
*0  A/f/^avaka,  say  what  thou  hast  to  say!'  Now, 
the  A/t-Z/avaka  was  excluded  (from  the  Soma)  -. 

2.  Indra  and  Agni  preserved  him  for  the  produc- 
tion of  creatures,  whence  the  A/f7/avaka  priest  belongs 
to  Indra  and  Agni.  But  it  is  by  means  of  that 
sacrificial  food,  the  piece  of  cake  which  he  now  puts 
in  his  hand,  and  by  means  of  that  (saying)  of  the 
seers  which  he  now  recites,  it  is  thereby  they  (Indra 
and  Agni)  preserve  him, 

3.  When  the  A/V^avaka  has  (again)  taken  his  seat 

dvidevatya  cups.     The  remains  are  poured  into  the  Hotr/'s  cup, 
and  portions  of  the  puroir/aj-as  having  then   been  put  into  those 
cups,  they  are  deposited  in  the  left  track  of  the  southern  cart.    The 
Adhvaryu  and  Pratiprasthatr/  then  drink  the  reijiains  of  the  6'ukra 
and  Manthin  cups  ;  the  other  priests  also  drinking  from  their  cups, 
without,  however,  quite  emptying  them,  after  which  the  cup-bearers 
deposit  them  in  the  Havirdhana,  behind  the  axle  of  the  southern 
cart.     Henceforward,   till  the  Vai^vadeva  cup  is  drawn  (IV,  3,  i, 
25),  those  cups  are  called  nara^awsa.     The  Adhvaryu  then  takes 
a  piece  of  the  sacrificial  cake  and  rises,  calhng  out,  'We  are  invited 
together;'  after  which  follows  the  rehabilitation  of  the  A;^//avaka, 
referred  to  above.     Being  called  upon  by  the  Adhvaryu,  he  recites 
the  verse  Rig-veda  V,  25,  1  (beginning  with  '  ■d.kh^'  whence  perhaps 
his  name),  '  Hither  will  I  sing  Agni  the  god  for  your  protection,' 
&c.,  and  then   says,   'Ye  Brahmans,   invite    us    Brahmans    also!' 
whereupon  the  Adhvaryu  says,  'This  Brahman  desires  an  invita- 
tion: invite  him,  Hot/v!'     Being  then  invited,  he  pronounces  an 
anuvakya,  and  his  cup-bearer  fills  his  cup,  which  henceforth  ranks 
last  but  one,  thus  preceding  that  of  the  Agnidhra.     He  now  drinks 
from  his  cup,  and  the  latter  is  then  deposited  along  with  the  other 
A'amasas ;    w  hereupon  the    priests,  who  have  taken  part   in   the 
offering  of  the  puro^a^as,  and  the  sacrificer  eat  the  I(/a  in  the 
Agnidhra  fire-house. 

^  Or  rather,  we  have  been  mutually  invited. 

2  See  III,  6,  2,  12. 


3  I  8  i-ATAPATHA-BRAHMAiVA. 

(behind  his  hearth),  he  (his  Adhvaryu)  proceeds  with 
the  hbations  of  the  seasons  (Tt/tugraha).  The 
reason  why  he  proceeds  with  the  hbations  of  the 
seasons  when  the  A/^/^avaka  is  seated,  is  that  the 
A/^/^avaka  represents  a  sexual  union,  since  the  hk/A- 
vaka  belongs  to  Indra  and  Agni,  and  Indra  and 
Agni  are  two,  and  a  productive  union  means  a  pair : 
from  that  same  productive  union  he  produces  the 
seasons,  the  year. 

4.  And  again  why  he  proceeds  with  the  libations 
of  the  seasons,  when  the  Ai-Z^avaka  is  seated.  The 
seasons,  the  year,  are  everything ;  he  thus  produces 
everything :  this  is  why  he  proceeds  with  the  liba- 
tions of  the  seasons  when  the  A/fr'//avaka  is  seated. 

5.  Let  him  draw  twelve  of  them, — twelve  months 
there  are  in  the  year :  therefore  he  should  draw 
twelve  (cups  of  Soma).  But  he  may  also  draw 
thirteen,  for,  they  say,  there  is  a  thirteenth  month  ^ 
Let  him  nevertheless  draw  twelve  only,  for  such  is 
completeness. 

6.  He  draws  them  from  the  Dro;^akala^a  (Soma 
trough),  for  the  Dro7mkala^a  is  Pra^apati,  and  from 
out  of  that  Pra^apati  he  produces  the  seasons,  the 
year. 

7.  He  draws  them  by  means  of  double-mouthed 
cups  "^ ; — for  where  is  the  end  of  those  two  (cups) 
that  are  double-mouthed  ?  Hence  this  year  revolves 
without  end.  When  he  has  drawn  this  (libation),  he 
does  not  deposit  it :  whence  this  year  is  ceaseless. 

8.  He    recites    no    invitatory   prayer ;    since   one 

^  See  part  i,  p.  321,  note  6. 

^  The  two  RAw  vessels  are  made  of  karshmarya  or  ajvattha  wood, 
of  the  shape  of  spoon-bowls,  with  spouts  on  both  sides.  Katy. 
IX,  2,13. 


IV  KANDA,    3  ADHYAYA,    I   BRAHMAA^A,   lO.  319 

invites  with  an  invitatory  prayer,  and  the  present 
season  has  already  come,  either  by  day  or  by  night. 
Nor  does  he  utter  a  second  Vasha/,  lest  he  should 
turn  away  the  seasons.  Simultaneously  they  (the 
Adhvaryu  and  Pratiprasthatrz)  draw  the  two  first 
and  the  two  last  libations :  thus  they  embrace  every- 
thing here  by  means  of  the  year,  and  everything 
hei»e  is  embraced  within  the  year. 

9.  Out  (of  the  Havirdhana  shed)  walks  the  one, 
in  steps  the  other,  whence  these  months  pass  follow- 
ing one  another.  But  were  both  to  walk  out  to- 
gether, or  were  both  to  enter  together,  these  months 
would  assuredly  pass  separated  one  from  the  other : 
therefore  while  out  walks  the  one,  in  steps  the  other. 

10.  Six    times    they    perform^    with,  'With    the 

^  The  twelve  i??'tugrahas  are  drawn  alternately  by  the  Adhvaryu 
and  Pratiprasthatr/ — the  first  two  and  the  last  two  simultaneously, 
the  others  singly,  so  that  the  one  enters  the  cart-shed  while  the 
other  leaves.  Both  in  entering  and  leaving  the  Pratiprasthat/V 
passes  by  the  Adhvaryu  on  the  north  side,  and  for  a  moment 
encircles  him  by  passing  his  arms  round  him  and  holding  his  own 
vessel  south  of  him.  With  the  exception  of  the  last  two  libations, 
the  libations  are  offered  up  entire  (holocausts).  When  either  of 
them  is  about  to  offer  one  of  the  first  six  libations,  he  calls  on  the 
Maitravaruwa  to  '  Prompt  (the  Hotn,  &c.)  by  the  season  ! ' — and  at 
the  four  succeeding  ones  (after  turning  round  the  vessels  so  as  to 
put  the  other  mouth  in  front)  to  '  Prompt  by  the  seasons  1'  For  the 
last  two  libations  they  again  reverse  the  vessels  to  the  previous 
position  and  call  on  him  to  'Prompt  by  the  season!'  The  Maitra- 
varu«a's  formula  runs  thus  :  '  Let  the  Hoto'  pronounce  the  offering 
prayer  to  Indra! — From  the  Hotr/'s  cup,  from  heaven  to  earth, 
may  he  drink  Soma  together  with  the  season  (or,  seasons)! 
O  Hoiri,  pronounce  the  offering  prayer ! '  Whereupon  the  Hotri 
(Potn,  &c.)  recites — 'We  who  worship, — From  the  Hotrz''s  cup, 
from  heaven  to  earth,  may  he  drink  Soma  together  with  the  season 
(or,  seasons)!  Vausha/!'  These  formulas  are  slightly  varied 
according  to  the  deity  to  whom  the  libation  is  offered,  and  the 
priest  who   pronounces  the    offering  prayer  and   Vausha/.     The 


320  ^ATAPATHA-BRAIIMAiVA. 

season ' — thereby  the  gods  created  the  day ;  and 
four  times  with,  '  With  the  seasons ' — thereby  they 
created  the  night.  And,  assuredly,  were  only  this 
much  (used),  there  would  be  nothing  but  night :  it 
would  never  pass  away. 

11.  Over  and  above  they  perform  twice  with  the 
formula  '  With  the  season  ; '  thereby  the  gods  subse- 
quently gave  the  day  (again),  whence  it  is  now  day 
here,  then  it  will  be  night,  and  to-morrow  day. 

12.  By  '  With  the  season'  the  gods  forsooth  created 
the  men,  and  by  '  With  the  seasons '  the  beasts  ;  and 
because  they  created  the  beasts  in  the  middle  of  those 
(men),  therefore  these  beasts  (cattle),  being  shut  in 
on  both  sides,  have  come  into  the  power  of  men. 

13.  And  having  performed  six  times  with,  'With 
the  season,'  they  both  turn  round  their  vessels  to  the 
other  side ;  and  having  performed  four  times  with, 
'  With  the  seasons,'  they  turn  round  their  vessels  to 
the  other  side  :  from  the  one  side  (or  mouth)  indeed 
the  gods  created  the  day,  and  from  the  other  side 
the  night ;  from  the  one  side  the  gods  created  men, 
and  from  the  other  beasts. 

14.  Now  he  draws    the    cups    (for   the   seasons) 

deities  and  offering  priests  of  the  twelve  libations  are:  i.  Indra — 
the  Hotri;  2,  the  INIaruts — the  Potrz';  3.  Tvash/rz'  and  the  wives 
of  the  gods — the  Nesh/rz';  4.  Agni — the  Agnidhra;  5.  Indra- 
Brahman — the  Brahma«a>^/^a»/sin ;  6.  Mitra-Varu«a — the  Maitra- 
varu«a;  7-10.  Deva  Draviwodas— the  Hot;V,  'Potri,  Nesh/rz',  and 
A/^//avaka  respectively;  11.  the  Ajvins — the  Hotn';  12.  Agni 
Gr/hapati — the  Hotr/.  For  this  last  libation,  the  Maitravaruwa  in 
the  first  place  calls  on  the  sacrificer  with,  '  O  lord  of  the  house, 
pronounce  the  offering  prayer!'  and  the  sacrificer  then  again  on  the 
Hot;-/  with,  'O  Hotri,  pronounce  the  offering  prayer  upon  this!' 
whereupon  the  Hotr/  pronounces  the  (sacrificer's)  offering  prayer. 
Katy.  IX,  13;  6'aukhayana  ^r.  VII,  8;  Haug,  Transl.  Ait.  Br. 
P-  135- 


IV  KAiVDA,  3  ADHYAYA,   I   BRAHMAiVA,   1 8.         321 

therefrom  ^  with  (Vaf.  S.  VII,  30),  'Thou  art 
taken  with  a  support:  thee  for  Madhu!'  the 
Adhvaryu  takes  (the  first);  with  'Thou  art  taken 
with  a  support:  thee  for  Madhava!'  the  Prati- 
prasthatr/  (the  second).  These  two  are  the  spring 
(months-):  because  in  spring  plants  sprout  and  trees 
are  brought  to  ripeness,  therefore  these  two  are 
Madhu  (sweet)  and  Madhava. 

15.  With  'Thou  art  taken  with  a  support: 
thee  for  ^'ukra!'  the  Adhvaryu  draws  (the  third); 
with  'Thou  art  taken  with  a  support:  thee  for 
K^u/^i!'  the  Pratiprasthatr/ (the  fourth).  These  two 
are  the  summer  (months) :  because  during  them  it 
burns  fiercest,  therefore  these  two  are  .Sukra  (clear) 
and  Suk'i  (bright). 

16.  With  'Thou  art  taken  with  a  support: 
thee  for  Nabhas  ! '  the  Adhvaryu  draws  (the  fifth) ; 
with  'Thou  art  taken  with  a  support:  thee  for 
Nabhasya  ! '  the  Pratiprasthatr/  (the  sixth).  These 
two  are  (the  months)  of  the  rainy  season  :  it  rains 
from  yonder  sky,  and  hence  these  two  are  Nabhas 
(mist,  cloud)  and  Nabhasya, 

17.  With  'Thou  art  taken  with  a  support: 
thee  for  Ish  (sap)!'  the  Adhvaryu  draws  (the 
seventh);  with  'Thou  art  taken  with  a  support: 
thee  for  Ur^  (food)!'  the  Pratiprasthatrz  (the 
eighth).  These  two  are  the  autumn  (months) :  be- 
cause in  autumn  food  (ur^)  and  juice,  (namely)  plants, 
ripen,  therefore  these  two  are  Isha  and  Ur^a. 

18.  With  'Thou  art  taken  with  a  support: 
thee  for  Sahas  !'  the  Adhvaryu  draws  (the  ninth) ; 
with  'Thou  art  taken  with  a  support:  thee  for 

^  Viz.  from  the  Dro«akala>fa  trough  ;  see  paragraph  6. 
^  The  Ka;?va  text  adds  rz'tu  in  each  case. 
[26]  Y 


32  2  DATAPATH  A-BRAHMA7/A. 

Sahasya!'  the  Pratiprasthatr/  (the  tenth).  These 
two  are  the  winter  (months)  :  because  the  winter 
by  force  (sahas)  brings  these  creatures  into  his 
power,  therefore  these  two  are  Saha  and  Sahasya. 

19.  With  '  Thou  art  taken  with  a  support :  thee 
for  TapasI'  the  Adhvaryu  draws  (the  eleventh); 
with  '  Thou  art  taken  with  a  support :  thee  for 
Tapasya  ! '  the  Pratiprasthatr/  (the  twelfth).  These 
two  are  (the  months)  of  the  dewy  season  :  because 
during  them  it  freezes  most  severely,  therefore  these 
two  are  Tapas  and  Tapasya. 

20.  With  'Thou  art  taken  with  a  support: 
thee  to  A?;2hasaspati  (lord  of  trouble)!'  he  (the 
Adhvaryu)  draws  the  thirteenth  libation,  if  he 
draw  a  thirteenth.  The  Pratiprasthatrz  then  pours 
his  residue  into  the  Adhvaryu's  vessel,  or  the 
Adhvaryu  pours  his  residue  into  the  Pratiprasthatr/'s 
vessel.  He  (the  Adhvaryu)  takes  it  (to  the  Sadas) 
for  the  purpose  of  drinking  it  ^ 

21.  Thereupon  the  Pratiprasthatrz*  draws  the 
Aindragna  graha  with  the  vessel  not  used  for  the 
drinking.  The  reason  why  he  draws  the  Aindragna 
libation  with  the  vessel  not  used  for  drinking  is  that 


^  The.  Ka/A'a  text  has  '  bhakshyam'  instead  of  'bhaksham.' 
Each  of  the  priests  who  have  pronounced  the  offering  prayer  and 
Vausha/  partakes  of  this  Soma  in  his  respective  order, — the  Hotri 
thus  taking  four  draughts ;  and  the  Adhvaryu  and  Pratiprasthatr/ 
(who,  after  drawing  the  Aindragna  cup,  join  them  in  the  Sadas) 
drinking  alternately  from  the  same  vessel  with  those  Hotr/  priests, 
who  pronounced  the  Vasha/  at  their  libations.  As  at  the  drawing 
of  the  libations,  the  vessel  is  turned  round  after  the  sixth  and  tenth 
offering  priests  have  drank.  The  vessel  having  been  emptied,  the 
Adhvaryu  takes  it  outside  the  Sadas,  and  then  sits  down  in  front  of 
the  Hotn's  hearth,  with  his  face  to  the  east,  till  the  recitation  of  the 
/Sastra  (IV,  3,  2,  2). 


IV  KAA^DA,   3  ADHYAYA,    I   BRAHMAiVA,  25.  323 

no  second  Vasha/  is  pronounced  on  the  i?etugrahas, 
and  for  them  he  is  about  to  take  the  Aindragna 
graha  :  thus  they  become  consecrated  for  him  by  a 
second  Vasha/  through  the  Aindragna. 

22.  And  again,  why  he  draws  the  Aindragna  graha. 
By  drawing  the  Hbations  to  the  seasons  he  has  gene- 
rated this  All,  and  having  generated  this  All,  he  now 
establishes  it  on  the  out-breathing  and  in-breathing : 
hence  this  All  is  established  on  the  out-breathing 
and  in-breathing,  for  Indra  and  Agni  are  the  out- 
breathing  and  in-breathing,  and  these  two,  heaven 
and  earth,  are  the  out-breathing  and  in-breathing, 
and  within  these  two  this  All  is  established. 

23.  And  again,  why  he  draws  the  Aindragna  cup. 
By  drawing  the  libations  to  the  seasons  he  has  gene- 
rated this  All,  and  having  generated  this  All,  he  lays 
the  out-breathing  and  in-breathing  into  this  All  : 
hence  these  two,  the  out-breathing  and  in-breathing, 
are  laid  into  (or  beneficial,  hita,  in)  this  All. 

24.  He  now  draws  it  from  that  (dro;zakala5a 
trough)  with  (Vaf.  S.  VII,  3,  i ;  Rig-veda  III,  12,  i), 
'  O  Indra  and  Agni,  through  our  songs  come  ye 
hither  to  the  Soma,  to  the  agreeable  fume: 
drink  thereof,  urged  by  our  hymn! — Thou  art 
taken  with  a  support:  thee  to  Indra  and  Agni !' 
— with  'This  is  thy  womb:  thee  to  Indraand 
Agni !'  he  deposits  it  (on  the  mound),  for  it  is  for 
Indra  and  Agni  that  he  draws  it. 

25.  Thereupon  he  draws  the  Vai^vadeva  cup  ^ 

^  According  to  Katy.  IX,  13,  33  seq.  the  order  of  performance  is  as 
follows.  In  the  first  place  the  first  A^ya-^astra  is  recited.  There- 
upon the  Adhvaryu  fetches  the  Aindragna  cup  from  the  Havirdhana 
(where  it  was  deposited  by  the  Pratiprasthatr/),  makes  a  libation 
from  it — after  calling  on  the  Uotn,  as  at  all  libations  accompanied 

Y  2 


324  SATAPATHA-BRAHMAiVA. 

For  by  drawing  the  Ritugrahas  he  has  generated 
this  All ;  but  were  there  nothing  but  that,  there  would 
indeed  be  only  as  many  creatures  as  were  created  in 
the  beginning :  no  (more)  would  be  generated. 

26.  Now,  in  that  he  draws  the  Vai^vadeva  graha, 
thereby  he  sends  forth  this  All,  these  creatures  in 
due  order :  whence  these  creatures  are  generated 
again  repeatedly.  He  draws  it  with  the  ^u/'ra  cup, 
for  the  Sukra.  (bright)  is  yonder  burning  (sun),  and 

by  a  j-astra,  '  Singer  of  praises,  recite  Soma's  offering  prayer;'  the 
na.ra.sams3.  cups  being  shaken  by  the  cup-bearers  at  the  same  time 
— and  then  drinks  the  remaining  Soma  with  the  Hotr/'.  There- 
upon he  draws  the  Vai^vadeva  cup  from  the  Drowakalaja,  pours 
the  remaining  juice  from  the  latter  into  the  Putabhr/t,  and  spreads 
the  straining-cloth  over  the  empty  vessels  for  the  midday  pressing. 
He  also  prepares  the  Savaniya  puroda^as  (see  p.  315,  note  4), 
for  the  midday  feast,  omitting  however  the  dish  of  clotted  curds 
(payasya).  Then  follows  the  chanting  of  the  first  A^ya  stotra  by 
the  Udgatr/s,  and  the  recitation  of  the  Praiiga-^astra  by  the  Hotr/, 
after  which  takes  place  the  Vaijvadeva  hbation  (and  emptying 
of  the  cup)  in  the  same  way  as  with  the  Aindragna — the  /^amasas 
being  also  drained  of  their  contents  by  the  respective  priests. 
Then  follows  the  distribution — already  referred  to  IV,  2,  3,  11  seq. 
— of  the  Soma  in  the  Ukthya  bowl  into  three  parts  for  the  three 
Hotrakas,  now  about  to  recite  their  jastras  (preceded  by  their  respec- 
tive stotras).  The  Adhvaryu  takes  one  portion  of  the  Soma,  calls  on 
theUdgatrzs  to  chant  the  stotra,  and  afterwards  on  the  Prajastrz'(]\Iai- 
travaru«a)  to  recite  his  jastra  ;  after  which  he  makes  a  libation  from 
the  portion  of  Soma,  and  pours  the  remainder  into  the  Pra^astr/'s 
cup,  to  be  drunk  by  that  priest.  In  the  same  way  the  Pratipra- 
sthatr/  then  proceeds  with  the  portions  of  the  two  other  Hotrakas, 
viz.  the  Brahma«a>('/^a;«sin  and  A/V/avaka.  Each  time  also  the  ten 
/^amasas  are  filled,  and  after  libations  therefrom,  are  emptied  by 
the  ^amasins.  See  also  p.  287,  note  2.  At  the  end  of  the  per- 
formance the  priests  pass  silently  out  (ni/zsarp,  see  p.  299, 
note  i)  of  the  Sadas  by  the  back-door  and  out  of  the  Vedi ;  the 
midday  performance  afterwards  beginning  with  the  pratisarpa;/a, 
or  'creeping  back'  to  the  Sadas,  with  homage  to  the  dhish?/ya 
hearths,  &c. 


IV  KAJVDA,    3  ADHYAYA,    2  BRAHMAiVA,    I.  325 

what  rays  of  his  there  are,  they  are  the  All-gods : 
therefore  he  draws  it  with  the  ^'ukra  cup. 

27.  He  draws  it  from  that  (Soma  in  the  Dro;/a- 
kala^a)  with  (Vaf.  S.  VII,  t,2>  ;  Rig-veda  I,  3,  7),  '  Ye 
protectors  and  supporters  of  men,  O  All-gods, 
come  hither,  ye  givers,  to  the  giver's  liquor! — 
Thou  art  taken  with  a  support :  thee  to  the 
All-gods!'  with  'This  is  thy  womb:  thee  to 
the  All-gods  ! '  he  deposits  it  ^  for  it  is  for  the  All- 
gods  that  he  draws  it. 

Second  BRAHMAiVA. 

I.  Now  truly  when  the  Hotrz  praises  (recites  the 
5astra^),   he  sings,  and   to   him   thus    singing   the 

*  Viz.  in  the  place  of  the  .S'ukra  cup,  on  the  south-east  corner  of 
the  khara  or  mound. 

2  Every  chant  or  hymn  (stotra)  of  the  Udgatr/sis  followed  by  a 
*  song  of  praise '  (jastra)  recited'  by  the  Hotr/  or  one  of  his  three 
assistants  (Maitravaru;/a,Brahma«a/^//a;«sin,  and  A/^/^avaka);  the  first 
two  jastras  at  each  savana  being  recited  by  the  Hotr/,  and  the  three 
additional  ones  at  the  morning  and  midday  feast  by  his  assistants 
(Hotrakas).  The  exact  correlation  between  the  stotras  and  jastras 
at  the  three  savanas  will  appear  from  the  following  table : — 

I.  PrataA-savana. 


1.  Bahish-pavamana-stotra. 

2.  A^ya-stotra 

^'  "  >  dhuryas. 

5'  » 


r.  Ag'ya-j-astra  (Hotrz"). 

2.  Praiiga-jastra  (Hoirr). 

3-  )  . 

4.    >  A^ya-jastras  (Hotrakas). 

5-  J 


II.  Madhyandina-savana. 


6.  Madhyandina-pavamana- 

stotra. 

7.  P/-/sh///a-stotra 


8. 

9- 
10. 


dhuryas. 


6.  INIarutvatiya-jastra  (Hotr^). 

7.  Nishkevalya-J-astra  (Hotn). 

9.  „             „  >  (Hotrakas). 

10.  „             „  I 


326  5'ATAPATHA-BRAHMAiVA. 

Adhvaryu  responds  (prati-a-gar),  whence  the  name 
response  (pratigara). 

2.  [The  HoU^z"]  calls  upon  that  (Adhvaryu)  seated 
(before  him)  with  his  face  towards  the  east  ^     For  all 


11.  Vaijvadeva-i-astra  (Hotr?'). 

12.  Agnimaruta-jastra  (Hotrz"). 


III.  Trztiya-savana. 

11.  Arbhava  (or  Tr/tiya)-pava- 

mana. 

12.  Agnish/oma-saman  (Yagna,- 

ya^Tiiya). 

These  are  the  twelve  stotras  and  xastras  of  the  Agnish/oma.  At 
the  Ukthya  sacrifice,  the  performance  of  the  evening  feast  is 
completed  by  the  addition  of  three  uktha  stotras  and  jastras,  one 
for  each  Hotraka. 

^  While  the  Adhvaryu  sits  before  the  Sadas,  with  his  back  to  the 
Hotn' (p:  322,  note  i),  the  latter  performs  the  (tiash?iim-)  ^apa — 
i.e.  the  muttering  of  the  formula  'May  Father  Matarijvan  grant 
flawless  (verse-)  feet !  may  the  bards  sing  flawless  hymns ! '  &c. 
Ait.  Br.  II,  38  ;  Asw.  St.  V,  9,  i — after  which  he  addresses  to  the 
Adhvaryu  his  call  (ahava),  'jowsavom  (let  us  two  recite,  Om)  T 
— which  formula  is  used  at  all  jastras,  except  that,  at  the  midday 
and  evening  libations,  it  is  preceded  by  '  Adhvaryo '  (O  Adhvaryu)  ; 
while  at  the  evening  savana  the  first  syllable  of  the  verb  is  repeated, 
thus  '  JOJOOTsavo.' — The  Adhvaryu  rises,  turns  round  so  as  to  face 
the  Hotr/,  and  responds  by  '  soms,a.n\o  daiva  (we  recite,  O  divine 
one)!'  According  to  Ait.  Br,  III,  12,  the  Ahava  and  Pratigara 
together  are  to  consist  of  the  number  of  syllables  corresponding 
to  the  metre  of  the  respective  libation,  viz.  8,  11,  12  respectively. 
Then  follows  the  Hotr/'s  Tushmm-S2ifnsa.  or  '  silent  praise ; '  viz. 
'  Earth !  Agni  is  the  light,  the  light  is  Agni,  Om  !— Indra  is  the 
light.  Ether!  the  light  is  Indra,  Om !  Surya  is  the  light,  the 
light,  Heaven!  is  Surya,  Om!'— This  is  followed  by  a  Puroru/^, 
or  preliminary  invocation  of  a  deity,  recited  in  a  loud  voice, 
and  consisting  of  twelve  short  formulas  resembling  the  Nivid 
(part  i,  p.  114,  note  2  ;  ib.  I,  4,  2,  5  seq.),  which,  indeed,  takes  its 
place  in  the  jastras  of  the  midday  and  evening  libations,  being 
inserted  in  the  middle  or  before  the  last  verse  of  the  hymn  of  the 
jastra ;  viz.  '  Agni  kindled  by  the  gods,  Agni  kindled  by  man, 
Agni  the  well-kindling,  the  Hotr/  chosen  by  the  gods,  the  Hotr/ 
chosen  by  men,  the  carrier  of  offerings,  the  leader  of  sacrifices,  the 
irresistible  Hotr/,  the  swift  carrier  of  oblations :  may  he,  the  god, 


IV  KAiVDA,    3  ADHYAYA,   2   BRAHMAiVA,   3.  '^2'] 

Others  except  the  Udgatr/  perform  their  priestly 
duties  while  facing  the  east,  and  in  this  manner  that 
priestly  duty  of  his  is  performed  towards  the  east. 

3.  Now  the  Udgatre  is  Pra^apati,  and  the  Hotr/, 
(being)  the  RiV  (fem.),  is  a  female.  And  when  he 
chants,  then  the  Udgatrz,  Pra^apati,  implants  seed 
in  the  female  Hotrz,  the  Rik  ;  this  the  Hotrz  brings 
forth  by  means  of  the  i^astra  (recitation),  he  sharpens 

bring  hither   the  gods !    may  Agni,  the  god,  worship  the  gods  ! 
may  (Agni),  the  knower  of  beings,  perform  the  sacrificial  rites ! ' 
(Ait.  Br.  II,  34.)    Then  follows  the  hymn,  the  A^ya-sukta,  the 
chief  part    of  the   i-astra,    viz.  Rig-veda  III,  1 3,  '  To  him,  your 
god  Agni,  will  I  sing  with  loudest  voice  ;  may  he  come  hither  to 
us  with  the  gods ;  may  he,  the  best  offerer,  sit  down  on  our  sacred 
grass !'  &c. ;  the  seven  (anush/ubh)  verses  of  which  are  recited  in  the 
order  i,  5,  4,  6,  3,  2,  7.     The  first  and  last  verses  being,  however, 
repeated  thrice,  the  number  is  thus  raised  to  eleven.     The  recitation 
of  the  hymn  is  followed  by  the  so-called  ukthavirya  ('the  strength 
of  the  praise'),  consisting  of  the  formula  uktha?«  va/^i,  'praise 
hath  been  sung,'  with  some  words  added  to  it  differing  at  different 
jastras, — at  the  present  jastra  'ghoshaya  tva,'  'thee  (I  have  recited) 
for  sound  (praise)!'  [for  school-differences  as  to  these  formulas, 
see  Haug,  Transl.  Ait.  Br.  p.  177], — to  which  the  Adhvaryu  responds, 
Om  ukthasa./i,  'yea,  singer  of  praise  !'     The  Ukthavirya,  together 
with  the  response,  is  again  to  consist  of  as  many  syllables  as  the 
characteristic  metre  of  the  respective  libation.     Then  follows  the 
recitation,  by  theAgnidhra  (Ait.  Br.  VI,  14),  of  the  ya^ya  or  offering 
prayer,  viz.  Rig-veda  III,  25,  4. — As  regards  the  term  '  a^ya,'  the 
Pail/C'.  Br.  VII,  2,  i,  2,  derives  it  from  a^i,  a  race,  in  accordance  with 
the  following  legend :  When  Pra^apati  offered  himself  as  a  sacrifice 
to  the  gods,  the  latter  could  not  agree  as  to  which  of  them  should 
have  the  first  share.     Pra^apati  then  proposed  that  they  should 
run  a  race  for  it.     In  this  race  Agni  came  off  first,  then  Mitra- 
varuna,  then  Indra.     To  each  of  these  three  divinities  an  a^ya 
was  thereupon  assigned ;  and,  by  a  secret  understanding  between 
Indra  and  Agni,  these  two  divided  the  fourth  a^ya  between  them. 
Hence  the  agneya,  maitravaru«a,  aindra,  and  aindragna  jastra  (and 
stotra),  belonging  to  the  Hotr/,  Maitravaruwa,  Brahma«a/(72a/;/sin, 
and  AMavaka  priests  respectively. 


328  i-ATAPATHA-BRAHMAiVA. 

it  even  as  this  man  is  sharpened^,  and  because  he 
thereby  sharpens  (>s"o)  therefore  it  is  called  i-astra. 

4.  Having  turned  round  (so  as  to  face  the  Hotr/, 
the  Adhvaryu)  then  responds  :  thereby  he  quickens  ^ 
that  implanted  seed.  On  the  other  hand,  were  he 
to  respond  while  standing  with  his  face  turned  away 
(from  the  Hotri),  that  implanted  seed  would  assuredly 
perish  away,  and  would  not  be  brought  forth ;  but  thus 
facing  each  other  (the  male  and  female)  bring  forth 
the  implanted  seed. 

5.  Now  the  strength  of  the  metres  was  exhausted 
by  the  gods,  for  it  was  by  the  metres  that  the  gods 
attained  the  world  of  heaven.  And  the  response 
(song)  is  ecstasy  (mada  ^) — what  ecstasy  there  is  in 
the  rik  and  that  which  there  is  in  the  Saman,  that  is 
sap :  this  sap  he  now  lays  into  the  metres,  and  thus 
makes  the  metres  of  restored  strength  ;  and  with 
them  of  restored  strength  they  perform  the  sacrifice. 

6.  Hence  if  (the  Hotr/)  recites  by  half-verses,  let 
(the  Adhvaryu)  respond  at  each  half-verse  ;  and  if  he 
recites  by  padas  (hemistichs),  let  him  respond  at 
each  pada.  For  whenever,  in  reciting,  he  (the 
Hotr/)  draws  breath,  there  the  Asura-Rakshas 
rush  into  the  sacrifice :  there  he  (the  Adhvaryu) 
closes  it  up  by  means  of  the  response,  so  that  the 
evil  spirits,  the  Rakshas,  cannot  rush  in  ;  and  thus  he 
destroys  the  world  of  the  sacrificer's  enemies. 

^  That  is,  fashions  him,  or  makes  him  slender.  A  fanciful 
derivation  of  jastra  (jaws,  to  recite,  praise,  cf.  carmen),  from  the 
root  sa.  (so),  to  sharpen  (?  or  from  jas,  to  cut,  carve).  '  Yathayam 
purovarti  purushas  tiksh«akr/ta//,  avaya(va)vibhagena  spash/ikr/'tas 
tatha  jastrewaitad  reta>^  syatl  spash/aw  karoti,'  Say. 

^  Upanimadati,  'cheers;'  the  Kawvatext  (W.)  has  ' upanivadati.' 
^  Or,  intoxication,  intoxicating  drink.     See  paragraph  10,  and 
p.  330,  note  I. 


IV  KANDAy    3  ADHYAYA,    2   BRAHMAiVA,    lO.         329 

7.  Now,  in  the  beginning  the  metres  consisted 
of  four  syllables.  Then  Cagati  flew  up  for  Soma 
and  came  back,  leaving  behind  three  syllables.  Then 
Trish/ubh  flew  up  for  Soma  and  came  back,  leaving 
behind  one  syllable.  Then  Gayatri  flew  up  for 
Soma,  and  she  came  back  brino-inof  with  her  those 
syllables  as  well  as  Soma.  Thus  she  came  to  consist 
of  eight  syllables  :  wherefore  they  say,  '  Gayatri  is 
octosyllabic' 

8.  With  her  they  performed  the  morning  feast  of 
the  Soma-sacrifice, — whence  the  morning  feast  per- 
tains to  Gayatri.  With  her  they  performed  the 
midday  feast.  Trish/ubh  then  said  to  her,  '  To  thee 
will  I  come  with  three  syllables :  invite  me,  and 
exclude  me  not  from  the  sacrifice  ! ' — '  So  be  it ! '  she 
said  and  invited  her.  Thus  the  Trish/ubh  came  to 
consist  of  eleven  syllables,  and  therefore  they  say, 
*  The  midday  Soma  feast  pertains  to  Trish/'ubh.' 

9.  With  her  (Gayatri)  indeed  they  performed  the 
evening  feast.  6^agati  then  said  to  her,  '  To  thee 
will  I  come  with  one  syllable  :  invite  me,  and  exclude 
me  not  from  the  sacrifice!' — '  So  be  it!'  she  said  and 
invited  her.  Thus  the  Ga.g3.ti  came  to  consist  of 
twelve  syllables ;  and  therefore  they  say,  'The  even- 
ing Soma  feast  pertains  to  G^agati.' 

10.  As  to  this  they  say,  'Surely  all  the  Soma 
feasts  pertain  to  Gayatri,  since  Gayatri  alone  went 
on  increasing.'  At  the  morning  feast  he  should 
therefore  respond  with  a  complete  (formula),  for 
complete  ^   Gayatri  returned.     At  the  midday  feast 

^  Or  perhaps,  successful,  sawsiddha  [svakiyany  aksharawy  apari- 
tya^avikr/ta  (?  avikn'tta),  Say.].  The  response  (pratigara)  here 
alluded  to,  is  probably  the  one  ordinarily  used  by  the  Adhvaryu, 
whenever  the  Hotn  pauses  in  his  recitation,  at  the  end  of  half- 


330  5'ATAPATHA-BRAHMAiVA. 

(he  responds  with  a  formula)  containing  once  (the 
verb)  '  to  rejoice  (mad)  \'  for  she  (Trish^ubh)  came 
back,  leaving  one  syllable  behind;  and.  with  that 
same  (formula)  he  then  completes  her,  makes  her 
whole, — 

11.  When  trish/'ubh  verses  were  recited.  At  the 
evening  Soma  feast  (the  Adhvaryu  responds  with  a 
formula)  containing  thrice  (the  verb)  'to  rejoice^,' 
for  she  (G^agati)  came  back  leaving  three  syllables 
behind  ;  and  with  these  (formulas)  he  then  completes 
her,  makes  her  whole, — 

12.  When  (the  hymn)  to  Heaven  and  Earth  is 
recited  ^      Now  these  creatures  subsist  oa  those  two, 


verses  (or  padas),  nivids,  &c.,  viz.  'Othamo  daiva,' — or,  Othavo 
daivom,  whenever  the  Hot;-/  puts  in  the  sacred  syllable  '  om.' 
'  Tasmat  karawad  gayatra-prata^savane  sa»zsiddham  avikr/ta/;z  vi- 
dhasyamanam  omantam  prati-gr/hwiyat,'  Say.  For  the  Adhvaryu's 
response,  '  j-awsamo  daiva,'  to  the  Hotr/''s  summons  (ahava),  see 
p.  326,  note  I. 

^  When  the  first  verse  of  the  trish/ubh  hymn,  Rig-veda  X,  73,  is 
recited  by  the  Hotri  in  the  JMarutvatiya  6'astra  at  the  midday  feast, 
the  Adhvaryu's  response  is  '  madamo  daiva '  (we  rejoice,  O  divine 
one).     Katy.  X,  3,  8 ;  cf.  Weber,  Ind.  Stud.  X,  p.  37. 

^  According  to  Katy.  X,  6,  6  '  madamo  daiva '  is  optionally  the 
Adhvaryu's  response  at  the  recitation  in  the  Agnimarutra  »Sastra  of 
three  of  the  so-called  Anupaniya(or  Svadushkiliya)  trish/ubh  verses 
VI,  47, 1-4  (see  note  on  IV,  4,  2,  18).  Possibly  the  present  paragraph 
may  refer  to  those  verses,  in  which  case  the  words  '  when  trish/ubh 
verses  are  recited '  would  begin  a  fresh  paragraph.  Sayawa,  how- 
ever, seems  to  take  it  in  the  same  way  as  above ;  cf.  also  the 
Kawva  reading  in  next  note. 

^  This  is  the  (6ragati)  hymn  I,  159  recited  in  the  Vaijvadeva 
■S'astra.  According  to  Katy.  X,  6,  5,  the  response  is  to  be  thrice 
(after  each  of  the  three  first  verses)  '  madamo  daiva.'  The  Ka«va 
has  for  paragraphs  10-12,  'At  the  morning  feast  he  responds  by 
a  complete  (formula),  for  complete  Gayatri  returned.  At  the 
midday  feast  he  responds  once  with  one  containing  "  mad/'  when  he 


IV  KAiVDA,    3  ADHYAYA,    3  BRAHMAiVA,    I.  33I 

the  heaven  and  the  earth — he  thereby  imbues  those 
two,  heaven  and  earth,  with  vigour ;  and  upon  those 
two,  thus  vigorous  and  affording  the  means  of  sub- 
sistence, these  creatures  subsist.  Let  him  respond 
with  '  Om ! '  only,  for  that  is  truth,  that  the  gods 
know. 

13.  Now  some  respond  with  '  Othamo  daiva  vak,' 
saying,  '  The  response  is  speech  (vak)  :  thus  we 
obtain  speech.'  But  let  him  not  do  this  ;  for  surely, 
in  whichsoever  way  he  may  respond,  speech  is 
obtained  by  him,  since  he  responds  by  speech.  Let 
him  therefore  respond  with  '-Om^ ! '  only,  for  that  is 
truth,  that  the  gods  know. 

Third  BRAHMAiVA. 

C.    The  Madhyandina  Savana,  or  Midday  Soma  Feast. 

I.  He  presses  out  (the  Soma-juice)  with  'Iha! 
Iha-!'  (hither),  whereby  he  draws  Indra  nigh;  and 

recites  trish/ubh  verses,  for  she  (Trish/ubh)  returned  leaving  one  syl- 
lable behind  :  hereby  now  he  completes  her,  makes  her  whole.  At 
the  evening  feast  with  something  containing  thrice  "  mad,"  for  she 
(Cagati)  returned  leaving  three  syllables  behind  :  hereby  now  he 
completes  her,  makes  her  whole.  At  the  (hymn)  to  Heaven  and 
Earth  he  responds  with  one  that  contains  "mad;"  when  he  recites 
(the  hymn)  Heaven  and  Earth — these  creatures  subsisting  on  those 
two,  Heaven  and  Earth^he  thereby  puts  juice  into  them,  and 
upon  those  two,  thus  rendered  juiceful,  these  creatures  subsist. 
He  responds  with  "  Om,"  for  that  is  truth,  that  the  gods  know.' 

^  That  is,  instead  of  'vak,'  hence  'Othamo  daivom.'  'Om' 
pure  and  simple  is  the  response  at  the  end  of  the  ^astra. 

'^  'Iha'  (here,  hither)  with  the  last  syllable  protracted.  The 
Hotn's  cup  with  the  Nigrabhya  (vasativari)  water  having  been 
handed  to  the  sacrificer,  and  the  fillet  or  band  (ush/zisha)  with 
which  the  Soma-plants  are  tied  together,  to  the  Gravastut,  the 
pressing  is  performed  in  the  same  way  as  the  '  great  pressing,'  at 


332  5ATAPATHA-BRAHMAiVA. 


with  'Brzhat!  Br^'hat!'  (great),  whereby  he  draws 
Indra  ^  nigh. 

2.  The  6'ukra  and  Manthin  grahas  he  draws 
first,  for  thereby  the  Soma  feast  comes  to  be  suppHed 
with  pure  Soma  (^ukra).  Thereupon  the  Agraya;2a, 
for  that  (cup)  is  drawn  at  all  (three)  feasts.  Then 
the  Marutvatiya  cup;  then  the  Ukthya,  for  here 
also  there  are  songs  of  praise  (Uktha)-. 

3.  Now  some  draw  the  Marutvatiya  after  they 
have  drawn  the  Ukthya  ;  but  let  him  not  do  this, — 
let  him  rather  draw  the  Ukthya  after  he  has  drawn 
the  Marutvatiya. 


the  Prata/^savana  (see  p.  256,  note  i).  Meanwhile  the  Gravastut 
takes  the  band,  and  winds  it  thrice  round  his  head  and  face  from 
left  to  right.  And  whenever  Soma-stalks  are  taken  out  for  pressing 
he  extols  the  stones  by  chanting  the  Grava-stotra  or  '  praise  of  the 
stones.'  According  to  ksv.  Sr.Y,  12  ;  Ait.  Br.  VI,  7,  2,  this  chant 
consists  of  the  verses  Rig-veda  I,  24,  3;  V,  81,  i;  VIII,  81,  i  ; 
VIII,  I,  I,  followed  by  the  hymn  X,  94,  ascribed  to  the  serpent 
J^i'shi  Arbuda.  Before  the  last  verse  of  this  hymn  he  inserts  the 
hymns  X,  76  and  X,  175  (ascribed  to  the  serpents  Garatkarwa  and 
Arbuda  respectively) ;  and  either  before,  or  between,  or  after  these 
two  hymns  he  throws  in  the  pavamani-^  (Rig-veda  IX)  according 
to  requirement,  till  the  pressing  is  completed,  or  the  libations  are 
to  be  drawn,  when  having  v/ound  up  with  the  last  verse  of  the 
first  Arbuda  hymn,  he  makes  over  the  band  to  the  sacrificer. 
The  five  cups  mentioned  in  paragraph  2  are  filled  from  the  stream 
of  Soma  flowing  from  the  Hotrz"s  cup  into  the  Dro?zakalaja ; 
the  Agrayawa  (p.  290,  note  2)  however  being  taken  (in  the  Agra- 
ya/za  sthali  or  bowl)  from  that  and  two  other  streams,  poured 
by  the  Unnetr/  from  the  Adhavaniya,  and  by  the  Pratipraslhatr/ 
from  some  vessel  containing  the  Soma  previously  kept  in  the 
Agrayawa  sthali. 

^  Probably  on  account  of  the  connection  of  the  Br/hat-samah 
with  Indra ;  see  part  i,  p.  196,  note  2. 

^  See  p.  294,  note  2.    Sayawa  here  curiously  explains  the  term  by 
'  stotra/n.' 


IV  KANDA,    3  ADIIYAYA,    3  BRAHMAiVA,   5.  333 

4.  These,  then,  are  five  grahas  he  draws  ;  for  that 
midday  Pavamana  chant  is  a  thunderbolt  :  hence  it 
is  a  fifteenfold  five-hymned  chant  \  for  the  thunder- 
bolt is  fifteenfold^.  He  is  so  by  means  of  these 
five  grahas  (cups  of  Soma  ^) :  for  five  are  these 
fingers,  and  with  the  fingers  he  hurls  (the  thunder- 
bolt). 

5.  Indra  hurled  the  thunderbolt  at  Vr/tra ;  and 
having  smitten  Vrz'tra,  the  wicked,  and  safety  and 
peace  being  secured  ^,  he  led  forth  the  dakshi;zas 
(gifts  to  priests).  Wherefore  now  also,  when  they 
(the  Udgatr/s)  chant  the  midday  Pavamana,  and 
safety  and  peace  are  secured,  the  dakshi;^as  are 
led  forth.  And  so,  forsooth,  does  he  now  by  means 
of  those  five  cups  of  Soma  hurl  the  thunderbolt 
at  the  wicked,  hateful  enemy,  and  having  smitten 
Vr/tra,   the   wicked,    and    safety    and   peace    being 


^  The  IMadhyandina-pavamana-stotra,  Samav.  II,  22-29, 
is  made  up  of  three  hymns  (sukta),  consisting  of  three  gayatri 
(22-24),  '^wo  br/hati  (and  satobnliati,  25,  26),  and  three  trish/ubh 
verses  (27-29)  respectively.  These  are  chanted  in  such  a  way  as 
to  produce  five  Saman  hymns  (i.  e.  a  hymn  of  three  verses),  viz. 
the  gayatri  triplet  is  chanted  twice,  in  the  Gayatra  and  Amahiyava 
tunes ; — the  br/hati-satobr/hati  couplet  is  likewise  chanted  twice,  in 
the  Raurava  and  Yaudha^aya  tunes,  the  two  verses  being  as  usual 
(by  the  repetition  of  certain  padas)  made  into  three.  These,  with 
the  addition  of  the  trish/ubh  hymn,  chanted  in  the  Au^ana  tune, 
make  five  Saman  hymns  of  three  verses  each,  or  altogether  fifteen 
verses  (paf«>^adajastoma). 

^  Or  consists  of  the  fifteenfold  (chant),  as  Sayawa  takes  it. 
Regarding  the  connection  between  the  pafiX'ada^a-stoma  (the 
characteristic  stoma  of  the  midday  pressing)  and  Indra  (the  deity  of 
the  midday  pressing),  see  part  i,  introd.  p.  xviii. 

^  Perhaps  '  graha '  has  here  a  double  meaning,  viz.  '  that  which  is 
taken,  a  draught,  cup  of  Soma,'  and  '  the  laker,  se'zer.' 

*  See  p.  289,  note  4. 


334  S-ATAPATHA-BRAHMAiVA. 

secured,  he  leads  forth  the  dakshl/zas.     This  is  why 
he  draws  those  five  cups. 

6.  Then  as  to  why  he  draws  the  Marutvatiya 
cups.  Now  this,  the  midday  pressing  feast,  is 
Indra's  special  (nishkevalya)  feast:  thereby  he 
strove  to  smite  Vmra,  thereby  he  strove  to  van- 
quish him.  But  the  Maruts,  having  on  that 
account  ^  withdrawn,  were  standing  on  an  Aj"vattha 
tree  2  (Ficus  Religiosa).  Now  Indra  is  the  nobility, 
and  the  Maruts  are  the  people,  and  through  the  people 
the  noble  becomes  strong :  therefore  the  two  Ritw 
cups  (they  say)  ^  may  be  of  ai'vattha  wood ;  but  in 
reality  they  are  of  karshmarya  wood. 

7.  Indra  called  on  them,  saying,  '  Do  ye  join  me 
that  with  you  as  my  force  I  may  smite  Vr/tra!' 
They  said,  'What  will  be  our  (reward)  then  ?'  He 
drew  those  two  Marutvatiya  cups  for  them. 

8.  They  said,.' Having  put  aside  this  one  (cup) 
for  our  vigour,  we  will  join  thee.'  Having  accord- 
ingly put  it  aside  for  their  vigour  *,  they  joined  him. 
But  Indra  sought  to  obtain  it,  thinking,  '  They  have 
come  to  me  after  putting  aside  their  vigour.' 

^  Lit.  'thus;'  'itij-abdenapakrama?zaprakaro  'bhinayena  pradar- 
jyate,'  Say. 

^  This  passage  would  seem  to  be  based  on  a  mistaken  interpre- 
tation of  Rig-veda  1, 135,  8,  where  the  bard  says  that  '  the  victorious 
(^ayava//)  have  come  nigh  to  the  ajvattha,'  the  '^ayava/^'  here  evi- 
dently referring  (not  to  the  Maruts,  as  in  I,  119,  3),  but  to  the 
powerful  draughts  of  Soma  flowing  into  the  ajvattha  vessel.  The 
Ka«va  text  reads,  Sa  (i.e.  vi^-,  the  people  or  Maruts)  ha^-vatthe 
tish//zate. 

^  The  Kawva  text  inserts  '  ityahu^.' 

*  The  context  seems  to  be  purposely  ambiguous,  as  it  may  also 
be  construed  thus :  They  said,  '  After  putting  aside  this  (cup),  we 
will  come  (attain)  to  strength.'  Having  accordingly  put  it  aside, 
they  came  to  strength. 


IV  KANDA,    3  ADHYAYA,   3  BRAHMAiVA,  12.  335 

9.  He  said,  'Do  ye  join  me  with  vigour!' — 
*  Then  draw  a  third  cup  for  us,'  they  said.  He 
drew  a  third  cup  for  them,  with,  '  Thou  art  taken 
with  a  support, — thee  for  the  vigour  of  the  Maruts  !' 
They  then  joined  him  with  vigour, — and  he  con- 
quered with  them,  and  smote  Vmra  with  them  ; — 
for  Indra  is  the  nobiHty,  and  the  Maruts  are  the 
people,  and  through  the  people  the  noble  becomes 
strong-.  Hence  he  now  bestows  that  strength  on 
the  nobility,  and  therefore  he  draws  the  Marutvatiya 
cups. 

10.  Let  him  draw  them  for  Indra  Marutvat 
(accompanied  by  the  Maruts),  and  not  for  the 
Maruts  likewise.  For  M^ere  he  also  to  draw  cups 
for  the  Maruts,  he  would  make  the  people  re- 
fractory to  the  nobility.  He  thus  assigns  to  the 
Maruts  a  share  therein  after  Indra,  whereby  he 
makes  the  people  subservient  and  obedient  to  the 
nobility  :  therefore  let  him  draw  the  cups  for  Indra 
Marutvat,  and  not  for  the  Maruts  likewise. 

11.  But  he  was  afraid  of  their  desertion, — 'Lest 
they  should  desert  me,  lest  they  should  take  to 
some  other  (party)  \'  so  thinking,  he  by  that  (share 
in  the  libation)  made  them  unwilling  to  desert  him. 
This  is  why  he  should  draw  the  grahas  for  Indra 
Marutvat. 

12.  He  draws  them  with  the  two  vessels  of  the 
seasons,  for  the  year,  the  sacrifice,  means  the  sea- 
sons. There,  at  the  morning  Soma  feast,  they  are 
overtly  attended  to,  in  that  he  draws  the  grahas  for 
the  seasons  ^ ;  and  now  they  are  covertly  attended 


^  For  the  construction,  see  p.  33,  note  i. 
-  See  IV,  3,  I,  3seq. 


336  -S-ATAPATHA-BRAIIMAiVA. 

to,  in  that  he  draws  the  Marutvatiya  grahas  with 
the  two  vessels  of  the  seasons. 

•13.  He  draws  (the  first)  from  that  (stream  of 
Soma)S  with  (Va^.  S.  VII,  35  ;  RIg-veda  III,  51,  7), 
'  O  Indra,  leader  of  the  Maruts,  drink  thou  the 
Soma  here,  as  thou  drankest  of  the  liquor 
at  (the  sacrifice  of)  the  Son  of  ^'aryati :  by  thy 
guidance,  in  thy  protection,  O  Lord,  do  the 
wise  serve  thee  with  good  offerings! — Thou 
art  taken  with  a  support:  thee  to  Indra 
Marutvat! — This  is  thy  womb:  thee  to  Indra 
Marutvat!' 

14.  [The  second  he  draws  '^  with  Va^.  S.  VII,  36  ; 


^  See  p.  331,  note  2. 

^  Here  the  author  again  anticipates,  important  parts  of  the  per- 
formance being  not  even  referred  to.  On  the  present  occasion 
only  one  Marutvatiya  cup  is  drawn  and  deposited  on  the  mound 
(khara).  The  Ukthya  cup  having  then  been  drawn  and  deposited, 
the  priests  leave  the  Havirdhana  in  the  same  way  as  at  the  morning- 
performance  (see  IV,  2,  5,  I,  with  note),  and  perform  the  Vipru^- 
homas,  or  drop-offerings.  Thereupon  the  priests  '  creep '  (sarp), 
with  their  upper  bodies  bent  parallel  to  the  ground,  to  the  Sadas, 
where,  near  the  Udumbara  post,  the  chanting  of  the  midday 
Pavamana-stotra  now  takes  place  after  the  necessary  pre- 
liminaries. If  the  Pravargya  has  been  performed  on  the  pre- 
ceding day  (see  III,  4,  4,  i,  with  note),  the  Dadhi-gharma,  or 
libation  of  hot  milk  mixed  with  sour  milk,  is  now  made.  Then 
follow  the  oblations  from  the  Savaniya-purO(/aja  (see  IV,  2,  5, 
15  seq.,  and  p.  323,  note  i).  Thereupon  filling  of  the  cups  of  the 
ten  7?'amasins,  and  the  libations  from  (and  drinking  of)  the  -S"ukra 
and  INIanthin  cups.  After  the  eating  of  the  L/a  of  the  puro^/ajas, 
the  Dakshi;;a-homas  and  distribution  of  the  sacrificial  fees  take 
place,  as  set  forth  in  the  next  Brahmawa.  Thereupon  the  Adhvaryu 
calls  on  the  Maitravaruwa  to  pronounce  the  invitatory  prayer  to 
Indra  Marutvat  (viz.  Rig-veda  III,  51,  7),  '  O  Indra,  attended  by  the 
Maruts,  here  drink  the  Soma,'  &c.,  followed  by  the  order  (praisha), 
'Let  the  Hotr/'  pronounce  the  offering  prayer  to  Indra  IMarutvat!' 


IV  KAiVDA,    3  ADHYAYA,    3   BRAHMAA^A,    1 4.  337 

Rig-veda  III,  47,  5],  '  The  mighty  bull,  followed 
by  the  Maruts,  the  bountiful,  divine  ruler 
Indra, — him,  the  all-subduing,  the  terrible 
bestower  of  victory,  do  we  now  invoke  for 
new  favour. — Thou  art  taken  with  a  support : 
thee  to  Indra  Marutvat ! — This  is  thy  womb: 
thee    to    Indra    Marutvat!' — with    'Thou    art 

The  Pratiprasthatri'  now  draws  a  second  Marutvatiya  cup  in  the 
other  i?/tu-patra.  The  offering  prayer  (Rig-veda  III,  47,  2, 
'  United  with  the  host  of  ]\Iaruts,  O  Indra,  drink  the  Soma, 
O  wise  hero  !'  &c.)  having  meanwhile  been  pronounced  by  the 
Hotrz',  the  Adhvaryu  makes  libations  from  the  first  cup  at  the 
Vasha/  and  Anuvasha/.  Then  pouring  the  remains  of  the  juice 
into  some  other  vessel,  to  be  taken  to  the  Sadas,  he  enters  the 
Havirdhana  and  draws  the  third  Marutvatiya  graha  with  the  cup 
just  emptied.  Having  deposited  it,  he  betakes  himself  to  the 
Sadas  to  drink  with  the  Hotr/  the  remains  of  the  first  libation. 
Thereupon  the  Hotr?' recites  the  Marutvatiya  6'astra. 

The  Marutvatiya  ^astra  consists  of  the  following  parts. 
After  the  summons  (ahava)  to  the  Adhvaryu,  and  the  response 
(pratigara)  of  the  latter,  the  Hotn  intones  the 

Pratipad  (opening  triplet),  Rig-veda  VIII,  57,  1-3,  followed  by 
the  Anu/^ara  (sequel),  VIII,  2,  1-3. 

Then  the  Indranihava  pragatha  (VIII,  53,  5)  and  the  Brah- 
ma;/aspatya  pragatha  (I,  40,  5). 

Then  follow  the  three  Dhayyas  (complementary  verses),  III, 
20,4;  1,91,2;  1,64,6;  and  the  Marutvatiya  pragatha,  VIII, 
89,  3,  succeeded  by  the  hymn  X,  73,  the  chief  part  of  the  -Sastra, 
in  the  middle  of  which  (after  the  sixth  verse),  the  Nivid  ('Let  us 
sing,  Om  !  may  Indra  with  the  Maruts  drink  of  the  Soma,'  &c.)  is 
inserted. 

Having  recited  the  last  verse  (paridhaniya  or  closing  verse)  of 
the  hymn,  he  concludes  the  6'astraby  the  Ukthavirya, '  Praise  has 
been  sung  to  Indra  who  hears  thee!'  Thereupon  the  offering 
prayer  III,  47,  4  is  pronounced,  and  libations  are  made,  both  at  the 
Vasha/  and  Anuvasha/,  by  the  Adhvaryu  from  the  third,  and  after 
him  each  time,  by  the  Pratiprasthatr/  from  the  second  graha. 

The  priests  having  drank  in  the  Sadas  the  Soma  remaining 
from  the  grahas  and  in  the  /^amasas,  the  Mahendra  cup  is 
drawn. 

[26]  Z 


338  ^ATAPATHA-BRAHMAiVA. 

taken  with  a  support:  thee  for  the  strength 
of  the  Maruts!'  he  draws  the  third  cup. 

15.  Thereupon  he  draws  the  Mahendra  cup.  For 
Indra  was  then  bound  up  with  evil,  in  the  shape 
of  the  people,  the  Maruts ;  as  one  might,  for  the 
sake  of  victory,  eat  from  the  same  vessel  with  the 
people  \  so  it  was  when  they  drew  a  cup  for  him  in 
common  with  the  Maruts. 

16.  When  all  was  conquered  and  free  from  danger 
and  injury,  the  gods  plucked  him  from  out  of  all 
evil — even  as  one  might  pluck  out  a  reed  from  its 
sheath  —  when  they  drew  the  cup  for  the  Great 
Indra.  And  even  as  the  reed  becomes  leafless,  so  is 
he  thereby  freed  from  all  evil,  when  one  draws  the 
Mahendra  cup. 

1 7.  And  again,  why  he  draws  the  Mahendra  cup. 
Before  the  slaughter  of  Vrz'tra,  he  was  indeed  Indra  ; 
but  when  he  had  slain  Vrztra,  he  became  the  Great 
Indra,  even  as  one  who  has  conquered  all  around, 
becomes  a  Great  King  (mah^ra^a) :  therefore  he 
draws  the  Mahendra  cup.  And,  moreover,  he  for- 
sooth makes  him  great  for  the  slaughter  of  Vr/'tra  : 
therefore  also  he  draws  the  Mahendra  cup.  He 
draws  it  in  the  ^'ukra  vessel,  for  bright  (j-ukra)  and 
great  indeed  is  he  (the  sun)  that  burns  yonder : 
therefore  he  draws  it  in  the  .Sukra  vessel. 

18.  He  thus  draws  it  from  that  (Dro;/akala5a  or 
Putabhm),  with  (Va^-.  S.  VII,  39;  Rig-veda  VI,  19, 
i),  'Great  is  Indra  and  hero-like,  gladdening 
the  people,  of  double  stature  and  unimpaired 
in  power.  For  our  sake  he  waxed  strong  for 
heroic    deed, — great   and    broad   was    he,   and 

^  That  is,  as  a  chief,  or  lord,  might  do  so  with  a  clansman  (vaij- 
yena,  Ka«va  text) ;  or  as  the  master  of  a  house  with  his  servants. 


IV  KAA'DA,    3    ADHYAYA,    3  BRAHMAiV^A,    1 9.         339 

well-shapen  by  the  shapers\ — Thou  art  taken 
with  a  support:  thee  to  Mahendra!' — with 
'This  is  thy  womb:  thee  to  Mahendra!'  he 
deposits  it ;  for  it  is  indeed  for  the  Great  Indra  that 
he  draws  it. 

19,  And  having  bespoken  (the  chant ^),  he    says 
this  speech, — '  Pressers,  press  ye !  make  the  mortars 

■*  Or,  according  to  Ludwig,  '  rendered  favourable  by  the  per- 
formers (priests).' 

"  That  is,  the  (first)  Pr/shZ/za-stotra,  consisting  of  the  Rathan- 
tara-saman,  Samav.  II,  30-31.  For  the  way  in  which  the  two 
verses  are  manipulated  (by  repetition  of  the  last  pada  of  the 
first,  and  of  the  second  pada  of  the  second  verse),  so  as  to  yield 
a  three-versed  choral,  see  Haug,  Ait.  Br.  II,  p.  198  ;  Weber,  Ind. 
Stud.  VIII,  p.  25.  These  chants  derive  their  name  from  the  circum- 
stance that  the  Samans  employed  in  them  are  capable  of  being 
used  as  '  pr/shMas,'  that  is,  of  being  chanted  twice  with  another 
Saman  inserted  between  them, — or,  to  speak  symbolically,  to 
serve  as  the  womb  for  the  reception  of  an  embryo.  For  this  pur- 
pose the  Rathantara  and  Br/hat  Samans  are  chiefly  used.  See 
note  on  IV,  5,  4,  13.  Whenever  the  Pr/sh//^as  are  chanted  in  this  way 
(which  they  are  not  at  the  ordinary  Agnish/oma),  it  is  chiefly  at  this 
very  place  in  the  Soma  performance,  at  the  midday  libation.  The 
chant  is  succeeded  by  the  recitation,  by  the  Hotri,  of  the  Nishke- 
valya  6'astra,  consisting  of  the  following  parts.  The  Ahava 
(and  pratigara)  is  followed  by  the  Stotriya  (Rig-veda VII,  32, 
22-23,  identical  with  the  Rathantara)  and  Anurupa  (VIII,  3, 
7-8)  pragathas;  then  a  dhayya,  X,  74,  6  ;  the  Sama-pragatha, 
VIII,  3,  I,  and  the  hymn  (to  Indra)  I,  32,  with  the  Nivid 
inserted  in  the  middle  (after  the  eighth  verse).  Finally  the  Hotrz 
pronounces  the  Ukthavirya,  and  the  offering  prayer,  VII,  22,  i, 
after  which  the  Mahendra  libation  is  poured  into  the  fire. 

Then  follows  the  distribution  of  the  Ukthya  graha  among  the 
three  assistants  of  the  Hotr/,  and  the  recitation  of  their  (nishkevalya) 
jastras — each  preceded  by  a  Pr2sh///a-stotra  [Samav.  II,  32-34 
(chanted  to  the  Vamadevya-saman) ;  35-36  (Naudhasa);  37-38 
(Kaleya)  respectively] — as  at  the  conclusion  of  the  morning  per- 
formance; seep.  295,  note  2.  Thereupon  he  addresses  the  above 
summons  to  the  respective  priests,  for  the  preparations  necessary 
for  the  evening  pressing. 

Z    2 


340  i-ATAPATHA-BRAHMAiVA. 

resound  !  Agnidh,  stir  the  sour  milk  !  be  thou  mind- 
ful of  Soma's  (pap)!'  It  is  for  the  evening's  press- 
feast  that  those  pressers  press  out  (the  Soma-juice), 
for  the  evening  feast  they  make  the  mortars  resound, 
for  the  evening  feast  the  Agnidh  stirs  the  sour  milk, 
for  the  evening  feast  he  boils  the  pap  for  Soma.  For 
these  two  press-feasts,  the  morning  feast  and  the 
midday  feast,  are  indeed  rich  in  pure  Soma,  are  rich 
in  juice ;  but  that  third  press-feast  is  emptied  of 
the  pure  Soma,  Hence  he  forms  it  from  out  of  this 
midday  feast ;  and  thus  that  third  press-feast  be- 
comes for  him  rich  in  pure  Soma,  rich  in  juice : 
this  is  why  he  now  speaks  that  speech. 

Fourth  BRAHMAiVA. 

1.  Now,  they  slay  the  sacrifice,  when  they  spread 
(perform)  it : — to  wit,  when  they  press  out  the  king 
(Soma),  they  slay  him ;  when  they  quiet  the  victim, 
they  slay  it ;  and  with  mortar  and  pestle,  with  the 
upper  and  nether  millstone,  they  slay  the  havis 
offerinof. 

2.  When  slain,  that  sacrifice  was  no  longer  vigor- 
ous. By  means  of  dakshi/zas  (gifts  to  the  priests) 
the  gods  invigorated  it :  hence  the  name  dakshi;^a, 
because  thereby  they  invigorated  (dakshay)it.  What- 
ever, therefore,  fails  in  this  sacrifice,  when  slain,  that 
he  now  invigorates  by  means  of  gifts  to  the  priests  ; 
then  the  sacrifice  becomes  indeed  successful :  for 
this  reason  he  makes  gifts  to  the  priests. 

3.  Now  at  the  Havirya^;'^a,  indeed,  they  give  as 
little  as  six  or  twelve  (cows^),  but  no  Soma-sacrifice 
should  have  dakshi;/as  of  less  than  a  hundred.     For 

1  See  II,  2,  2,  3-5. 


IV  KANDA,    3  ADHYAYA,    4  BRAHMAiVA,  6.  34 1 


he,  Pra^dpatiS  forsooth,  is  the  visible  sacrifice ;  and 
man  is  nearest  to  Pra^apati,  and  he  has  a  Hfe  of  a 
hundred  years,  a  hundred  powers,  a  hundred  energies. 
Only  by  a  hundred  he  invigorates  him,  and  not  by 
less  than  a  hundred  :  wherefore  no  Soma-sacrifice 
should  have  dakshi;^as  of  less  than  a  hundred ;  nor 
should  any  one  officiate  as  a  priest  for  a  sacrificer 
at  a  (Soma-sacrifice)  where  less  than  a  hundred  are 
given, — '  lest  he  should  be  an  eyewitness  when  they 
will  but  slay  and  not  invigorate  him  (Soma).' 

4.  Now,  truly,  there  are  two  kinds  of  gods ;  for 
the  gods,  forsooth,  are  the  gods;  and  the  learned 
Brahmans  versed  in  sacred  lore  are  the  human  gods. 
And  the  sacrifice  to  them  is  twofold,  oblations  (being 
the  sacrifice)  to  the  gods,  and  gifts  to  the  priests 
being  that  to  the  human  gods,  to  the  learned  Brah- 
mans versed  in  sacred  lore.  With  oblations,  forsooth, 
one  gratifies  the  gods,  and  with  gifts  to  the  priests 
the  human  gods,  the  learned  Brahmans  versed  in 
sacred  lore.  These  two  kinds  of  gods,  when  grati- 
fied, convey  him  to  the  heavenly  world. 

5.  But  it  is  to  the  officiating  priests,  forsooth,  that 
these  gifts  of  his  belong,  for  they  prepare  him  an- 
other self, — to  wit,  this  sacrifice,  consisting  of  Rt'^ 
and  Yaf  us  and  Saman  and  oblations, — that  becomes 
his  self  in  yonder  world :  'It  is  they  that  have 
generated  me/  from  this  (consideration)  he  should 
give  the  gifts  to  officiating  priests  and  not  to  non- 
officiating. 

6.  Having  gone  back  to  the  Garhapatya  fire 2,  he 

1  '  For  he,  Soma,  doubtless  is  the  visible  Pra^apati  (pratyakshaw 
pra^apati//).'     Ka?2va  text. 

^  That  is,  the  fire  at  the  front  door  of  the  hall  (the  old  Ahava- 
niya  fire).     Each  priest  has  to  perform  two  such  dakshi«a-homas 


342  S-ATAPATHA-BRAHMAA^A. 

offers  the  gift  offerings.  Having  tied  a  piece  of  gold 
in  a  fringed  cloth ^  and  laid  it  (into  the  spoon),  he 
offers.  '  May  there  be  a  place  for  me  in  the  world 
of  the  gods  ! '  With  this  hope  he  offers  whoever  offers : 
that  same  sacrifice  of  his  goes  to  the  world  of  the 
gods ;  and  behind  it  goes  the  gift  he  gives  to  the 
priests,  and  holding  on  to  the  gift  follows  the 
sacrificer. 

7.  Now,  there  are  four  (kinds  of)  gifts  to  priests, — 
gold,  the  cow,  cloth,  and  the  horse.  But  it  is  not 
proper  that  he  should  lay  a  horse's  foot  or  a  cow's 
foot  (into  the  spoon) :  hence  he  ties  up  a  piece  of 
gold  in  a  fringed  cloth,  and  having  laid  it  (into  the 
spoon)  he  offers. 

8.  He  offers  with  two  verses  to  the  Sun.  For 
yonder  world  is  shut  off  by  darkness  ;  and  dispelling 
the  darkness  by  that  light  he  reaches  the  heavenly 
world  :  therefore  he  offers  with  two  verses  to  the  Sun. 

9.  He  offers  with  this  gayatri  verse  (Va^.  S.  VH, 
41  ;  Rig-veda  I,  50,  i),  'The  lights  bear  on  high 
that  divine  knower  of  beings,  Surya,  that  all 
may  see  him, — Hail!' — for  the  gayatri  is  this 
earth,  and  she  is  a  safe  resting-place :  hence  he 
thereby  stands  firmly  on  this  safe  resting-place. 

io.  He  then  makes  the  second  offering  with  this 
trish^'ubh  verse  (Vaf.  S.  VH,  42  ;  Rig-veda  I,  1 15,  i), 
'The  brilliant  front^  of  the  gods  hath  risen, 


of  ghee.  For  the  Hotr/s  formulas,  see  Asv.  6"^  V,  13, 14.  For 
the  proper  place  of  these  offerings  in  the  performance,  see  p.  336, 
note  2. 

^  Or  rather,  in  a  cloth  such  as  is  used  at  a  dajahoma,  or  obla- 
tion at  which  the  fringe  (or  unwoven  end)  of  a  cloth  is  used 
(dajahomiya). 

^  That  is,  either  'face  '  or  '  van-guard,'  anika. 


IV  KANDA,    3  ADHYAYA,    4  BRAHMAA^A,   I4.  343 

the  eye  of  Mitra,  Variu^a,  and  Agni :  Surya,  the 
soul  of  the  movable  and  immovable,  hath 
filled  the  heaven  and  the  earth  and  the  air, — 
Hail!'  whereby  he  approaches  the  world  (of  the 
gods). 

11.  He  then  makes  either  one  or  two  oblations  on 
the  Agnidhra  (fire).  The  reason  why  he  makes  one  or 
two  oblations  on  the  Ao;nidhra  fire  is  that  Ao-ni  rules 
over  beasts  (cattle)  \  and  they  He  round  about  him  on 
every  side :  it  is  him  he  pleases  by  this  oblation,  and 
thus  pleased  he  is  gracious  unto  this  (sacrificer),  and 
the  latter  offers  (to  the  priests  a  cow)  graciously 
given  up  by  him  (Agni). 

12.  He  offers  with  (Va^.  S.  VH,  43  ;  Rig-veda  I, 
189,  i),  'O  Agni,  lead  us  on  a  good  path  unto 
wealth;  thou,  O  god,  that  knowest  all  works ! 
keep  thou  from  us  the  sin  that  leadeth  astray, 
and  we  will  offer  unto  thee  most  ample  adora- 
tion,— *Hail!'  Thereupon,  if  he  intends  to  give 
away  a  horse,  harnessed  or  unharnessed,  let  him 
make  a  second  oblation ;  but  if  not,  he  need  not 
attend  to  this. 

13.  He  offers  with  (Va.^'.  S.  VII,  44),  'May  this 
Agni  make  wide  room  for  us  :  may  he  march  in 
front  smiting  the  haters!  May  he  gain  riches 
in  the  winning  of  riches:  may  he,  fiercely 
rushing,  conquer  the  enemies!  Hail!'  for  the 
horse  is  a  winner  of  riches  (spoils,  prizes). 

14.  Thereupon,  taking  some  gold,  (the  sacrificer) 


^  For  this  usurpation,  on  the  part  of  Agni,  of  one  of  Rudra's 
functions,  Sayawa  refers  to  a  legend  in  the  Taittiriyaka  (Taitt.  S.  I, 
5,  i),  where  Agni  is  identified  with  Rudra,  Agni  being  so  called 
because  he  roared  (rud).     See  also  ^at.  Br.  I,  7,  3,  8. 


344  .SATAPATHA-BRAHMAiVA. 

goes  to  the  hall.  South  of  the  altar  stand  the 
Dakshi;2a  (cows).  Standing  in  front  of  the  hall,  he 
respectfully  addresses  them  ^  with  (Va^.  S.  VII,  45), 
'By  your  beauty  have  I  come  to  beauty.' 
Now  at  first  cattle  did  not  submit  to  being 
given  away.  Laying  aside  their  own  beauteous 
forms  ^  they  approached  with  their  (bare)  bodies. 
The  gods  then  went  up  to  them  from  the  offering 
ground  with  their  (the  animals ')  own  forms ;  and 
they,  knowing  their  own  forms,  resigned  them- 
selves and  became  well-disposed  to  being  given 
away.  And  in  like  manner  does -he  now  go  up  to 
them  from  the  offering  ground  with  their  own 
forms ;  and  they,  knowing  their  own  forms,  resign 
themselves  and  become  well-disposed  to  being  given 
away. 

15.  'May  the  all-knowing  Tutha  distribute 
you!' — Now,  Tutha  is  the  Brahman:  he  thus  dis- 
tributes them  by  means  of  the  Brahman.  And  the 
Brahman  knows  who  is  fit  to  receive  a  dakshi;za  and 
who  is  unfit :  thus  these  (cows)  of  his  are  given  away 
only  to  him  who  is  fit  to  receive  a  dakshi;;a  and  not 
to  him  who  is  unfit. 

16.  '  Go  ye  forward  in  the  way  of  truth,' — for 
whosoever  walks  in  the  way  of  the  gods,  walks  in 
the  way  of  truth  ; — '  ye  of  shining  (i-andra)  gifts  !' 
whereby  they  walk  with  that  light  (/('andra,  the 
moon). 

^  The  cows  are  driven  past  him  along  the  back  of  the  altar, 
between  the  hall  and  Sadas,  and  then  along  the  north  side  of  the 
altar,  south  of  the  Agnidhra  and  between  the  pit  (/(-atvala)  and  heap 
of  rubbish  (utkara),  the  sacrificer  following  them  as  far  as  the 
Agnidhra.  At  the  same  time  the  Subrahmawya  litany  (see  III,  3, 
4,  17  seq.)  may  be  recited. 

^  Saya«a  explains  '  rupawi '  by  '  samarthyani,'  capabilities,  powers. 


IV  KAiVDA,    3  ADHYAYA,    4  BRAHMAA'A,   20.  345 


17.  He  then  goes  to  the  Sadas,  saying,  'Behold 
thou  the  heaven,  behold  the  air!'  whereby  he 
means  to  say,  '  May  I  through  thee,  the  dakshi;za,  see 
the  (heavenly)  world.' 

18.  Thereupon  he  looks  on  the  Sadas,  with, 
'Unite  with  the  Sadas-priests !'  whereby  he 
means  to  say,  '  May  the  Sadas-priests  not  go  beyond 
thee ! ' 

19.  He  then  takes  the  gold  and  goes  up  to  the 
Agnidhra  (fire-house),  saying  (Va^.  S,  VH,  46), 
'May  I  this  day  obtain  a  Brahman  who  has  a 
father  and  forefathers!' — for  he  who  is  renowned 
and  of  renowned  family,  is  one  who  has  a  father  and 
forefathers ;  and  by  the  gifts  which  he  gives  to  a 
renowned  (priest),  though  they  be  but  few,  he  gains 
great  things. — 'A  7?/shi,  the  scion  of  J^i'shis,'  for 
he  who  is  renowned  as  learned  in  sacred  lore,  is  a 
Ri'shi,  the  scion  of  7?/shis  ; — 'of  well-bestowed 
gifts,'  for  he  indeed  is  one  on  whom  gifts  are  well- 
bestowed. 

20.  Having  thus  respectfully  sat  down  by  the 
Agnidh,  he  gives  him  the  gold,  with  'Given  (rata) 
by  us,  go  ye  to  the  gods  ! ' — for  whatever  sacrificial 
gift  he  gives  unhesitatingly,  with  a  liberal  (rata)  mind, 
thereby  he  gains  great  things, '  Go  ye  to  the  gods,'  he 
says,  for  he  who  sacrifices,  sacrifices  with  the  hope, 
'  May  there  be  a  place  for  me  in  the  world  of  the 
gods  ; '  and  he  thus  makes  him  a  sharer  in  the  world  of 
the  gods. — 'Enter  ye  to  the  Giver!'  whereby  he 
means  to  say,  '  Enter  ye  into  me ! '  and  thus  those 
(cows)  ^  do  not  get  lost  to  him.     And  as  to  his  giving 

^  The  cows  (and  other  gifts)  are  presented  at  the  same  time,  viz. 
either  a  hundred  to  each  officiating  priest,  or  to  each  his  propor- 
tionate share  of  an  aggregate  of  a  hundred  cows,  viz.  twelve  cows 


346  S-ATAPATHA-BRAHMAiVA. 

a  dakshi/za  first  to  the  Agnidh,  it  was  from  thence 
(from  the  Agnidhra)  ^  that  all  the  gods  gained 
immortaUty :  therefore  he  gives  the  dakshi;^a  first  to 
the  Agnidh. 

2  1.  Then,  approaching  in  the  same  way,  he 
gives  some  gold  to  an  Atreya  2.  For,  at  the  time  ^ 
when  they  recite  the  morning  prayer,  they  were 
once  upon  a  time  singing  praises  here  in  front"*. 
Now  Atri  was  the  Hotrz  of  the  7?/shis.  Then  the 
darkness  of  the  Asuras  came  rushing  into  the  Sadas. 
The  i?/shis  said  to  Atri,  'Come  back  here,  and 
dispel  this  darkness!'  He  dispelled  that  darkness; 
and  thinking,  '  He  indeed  is  the  light  who  has  dis- 
pelled this  darkness,'  they  brought  him  this  light, 
gold,  for  a  sacrificial  gift, — for  gold  is  indeed  light ; 
and  by  that  same  splendour  and  energy  the  Ri'shi 
dispelled  the  darkness.  And  so  does  he  now  also 
dispel  the  darkness  by  that  light :  therefore  he  be- 

A 

Stows  gold  on  an  Atreya. 

to  each  of  the  first  four  priests,  six  to  each  of  the  second  four 
(Brahma«a>^/^aOTsin,  &c.,  see  §  22),  four  to  each  of  the  third  four, 
and  three  cows  to  each  of  the  remaining  four  priests. 

1  See  III,  6,  I,  27-28. 

2  That  is,  one  of  Atreya  descent,  who  does  not  officiate  as  a 
priest,  and  who  is  seated  in  front  of  the  Sadas.  According  to  the 
Ka«va  text  (and  Katy.  X,  2,  21)  the  Adhvaryu  approaches  him 
with  '  Ka  Atreyam ' — who  (?  sees)  the  Atreya  ?— thrice  repeated. 
Katyayana  specifies  some  subdivision  of  the  (female  fine  of)  the 
Atreya  race — also  mentioned  in  the  same  order  in  the  Pravara- 
dhyaya — as  excluded  from  this  privilege.  On  this  legend  cf  V,  3,  2, 
2  ;  Taitt.  S.  II,  i,  2,  2  ;  Tandysi  Br.  VI,  6,  8;  Ind.  Stud.  Ill,  p.  464. 

^  Viz.  early  in  the  morning  of  the  sutya  day,  when  the  Pratar- 
anuvaka  is  recited.     See  p.  229,  note  2. 

*  I  take  'pura'  in  the  sense  of  '  in  front'  (cf.  Ill,  9,  i,  12),  that 
is,  in  the  havirdhana  shed,  and  not  in  that  of  '  formerly '  (Ind.  Stud. 
X,  1 58).  The  Kawva  text  brings  out  the  meaning  still  more  clearly  : 
Sa  yad  atreyaya  hira«ya»z  dadaty,  atrir  hi  va  rishinj.m  hota  sa  yatro 


IV  KANDA,    3  ADHYAYA,    4  BRAHMA^'A,  24.  ^47 


2  2.  Then  to  the  Brahman,  for  the  Brahman  watches 
over  the  sacrifice  from  the  south.  Then  to  the  Udga- 
trz  (chanter);  then  to  the  Hot?'/;  then  to  the  two 
Adhvaryus,  seated  in  the  cart-shed.  Then,  having 
returned  (to  the  Sadas  he  presents  gold)  to  the 
Prastot?^2 ;  then  to  the  Maitravaruwa ;  then  to  the 
Brahma;/a/^72a;?^sin ;  then  to  the  Potrz ;  then  to  the 
Nesh/ri;  then  to  the  A/^/^avaka;  then  to  the  Unnetr/; 
then  to  the  Gravastut ;  then  to  the  Subrahma/^ya.  To 
the  Pratihartr/  he  presents  it  last,  since  he  is  the  re- 
strainer  (pratihartr^)^:  he  thus  in  the  end  restrains  (the 
cows)  for  him,  and  so  they  do  not  become  lost  to  him. 

23.  Thereupon  he  (the  Adhvaryu)  says  (to  the 
Maitravaru;za),  '  Recite  (the  invitatory  prayer)  to 
Indra,  followed  by  the  Maruts  ! '  Now  when,  in  the 
beginning,  Pra^apati  gave  gifts,  Indra  thought  within 
himself,  '  Everything  here,  forsooth,  he  will  give 
away,  and  not  anything  will  he  leave  for  us.'  He 
then,  to  stop  the  giving,  raised  up  that  thunderbolt 
'Recite  to  Indra  Marutvat!'  and  thereafter  he 
(Pra^apati)  gave  no  more.  And  in  like  manner  is 
that  thunderbolt  '  Recite  to  Indra  Marutvat ! '  now 
raised  up  to  stop  the  giving,  and  thereafter  he  (the 
sacrificer)  gives  no  more. 

24.  There  are,  then,  four  (kinds  of)  sacrificial  gifts: 
Gold — thereby  indeed  he  preserves  his  own  life,  for 
gold  is  life.     That  he  (Pra^apati  or  Varu;za)  gave 


ha  va  ada  asina/^  prataranuvakam  anvaha  tad  dha  smaitat  pura- 
sino  hota  ^a/^saty  atha  pajMt  tama/^  sado  'bhipupluve.  Te  hoy^us 
tamo  va  id3.?n  sado  'bhyaprosh/eti  praiyah  prehiti  pratyah  prehiti  sa 
pratyah  prait  sa  tat  tamo  'pahan,  &c.  Sayawa  also  interprets  it  by 
'  purvasmin  prade^e  ahavaniyasya  samipe.' 

^  For  the  part  taken  by  the  Pratihartrz'  in  the  chanting  of  stotras, 
see  p.  310,  note  i. 


348  DATAPATH  A-BRAHMAiVA. 


to  Agni,  performing  the  office  of  the  Agnidh  (fire- 
kindler)  :  wherefore  now  also  gold  is  given  to  the 
Agnidh. 

25.  Then  the  Cow — thereby  he  preserves  his  own 
breath,  for  the  cow  is  breath,  since  the  cow  is  food, 
and  breath  also  is  food :  her  he  gave  to  Rudra,  the 
Hotrz. 

26.  Then  Cloth — thereby  he  preserves  his  own 
skin,  for  the  cloth  is  skin :  this  he  gave  to  Br/has- 
pati,  who  chanted. 

27.  Then  the  Horse — for  the  horse  is  a  thunder- 
bolt :  he  thereby  makes  the  thunderbolt  the  leader. 
And,  moreover,  he  who  sacrifices,  sacrifices  with  the 
hope  '  May  there  be  a  place  for  me  in  Yama's  world!' 
He  thus  makes  him  a  sharer  in  Yama's  world.  This 
he  gave  to  Yama,  the  Brahman. 

28.  The  (proffered)  gold  he  (the  Adhvaryu)  goes 
to  meet  (accepts)  with  (Va/.  S.  VH,  47),  'Let 
Varu72a  give  thee  to  me  (who  am)  Agni!'  for  to 
Agni  Varu;^a  gave  it.  '  May  I  obtain  immortality! 
be  thou  life  to  the  giver,  joy  (mayas)  to  me, 
the  receiver !' 

29.  And  the  cow  he  accepts  with,  'Let  Varu;^a 
give  thee  to  me,  Rudra!'  for  to  Rudra  Varu^^a 
gave  her.  '  May  I  obtain  immortality!  be  thou 
breath  to  the  giver,  strength  (vayas)  to  me,  the 
receiver !' 

30.  And  the  cloth  he  accepts  with,  'LetVaru/^a 
give  thee  to  me,  Br/haspati!'  for  to  Brzhaspati 
Varuna.  gave  it.  'May  I  obtain  immortality! 
be  thou  a  skin  to  the  giver,  joy  to  me,  the 
receiver !' 

31.  And  the  horse  he  accepts  with,  'LetVaru7^a 
give  thee  to    me,  Yama!'    for  to  Yama  Varu;/a 


IV  KANDA,  3  ADHYAYA,  4  BRAHMA^^A,  2)3-  349 

gave  it.  'May  I  obtain  immortality!  be  thou 
a  steed  (haya//)  to  the  giver,  strength  (vayas)  to 
me,  the  receiver!' 

32.  And  whatever  other  gift  he  gives  that  he  gives 
with  the  hope,  '  May  I  also  have  this  in  yonder 
world!'  That  he  accepts  with  (Va^.  S.  VII,  48), 
'Who  hath  given  it?  to  whom  hath  he  given 
it  ?  Hope  hath  given  it,  for  Hope  hath  he  given 
it:  Hope  is  the  giver,  Hope  the  receiver.  This 
to  thee,  O  Hope !'    Thus  he  assigns  it  to  a  deity. 

33.  Here  they  say\ — Let  him  not  assign  it  to  any 
deity ;  for  whatsoever  deity  he  here  kindles,  that 
deity,  being  kindled,  becomes  ever  more  glorious 
from  one  day  to  the  morrow ;  and  to  whatever  fire 
he  here  adds  fuel,  that  fire,  being  kindled,  becomes 
ever  more  glorious  from  one  day  to  the  morrow  ;  and 
ever  more  glorious  does  he  become,  whosoever,  know- 
ing this,  accepts  (a  gift) :  even  as  one  offers  in  kindled 
fire,  so  does  he  offer  that  (gift)  which  he  gives  to 
one  learned  in  the  scriptures.  Therefore  he  who 
is  learned  in  the  scriptures  need  not  assign  (the  gift 
to  a  deity). 

^  The  Ka;A'a  text  of  this  paragraph  seems  more  correct :  Thus 
he  assigns  it  to  deities ;  for  when  he  bestows  (abhyadha)  anything 
on  a  deity,  that  deity  thereby  shines  ever  more  brilliantly ;  and 
whatever  (fuel)  he  adds  to  the  fire,  thereby  it  shines  ever  more  bril- 
liantly :  and  more  glorious  does  he  become  from  day  to  day  who- 
soever, knowing  it,  accepts  it  thus.  Here  now  Asuri  said,  '  But  be 
who  is  learned  in  the  scriptures  need  not  regard  this ;  for  as  one 
puts  fuel  on  kindled  fire,  and  offers  on  kindled  fire,  thus  he  gives 
who  gives  gifts  to  one  learned  in  the  scriptures.' 


;50  5ATAPATHA-BRAHMAiVA. 


Fifth  BRAHMAiVA. 
D.    The  Tritiyx  Savana,  or  Evening   Pressing. 

1.  Now    there    are    three    kinds    of    gods,  —  the 

A 

Vasus,  the  Rudras,  and  the  Adityas.  Between  them 
the  press-feasts  are  divided :  the  morning  pressing 
belongs  to  the  Vasus,  the  midday  pressing  to  the 
Rudras,  and  the  third  pressing  to  the  Adityas. 
But  the  morning  pressing  belonged  to  the  Vasus 
exclusively,  and  the  midday  pressing  to  the  Rudras 
exclusively,  and  the  third  pressing  to  the  Adityas 
conjointly  (with  others). 

2.  The  Adityas  then  said,  '  As  that  morning 
pressing  belongs  exclusively  to  the  Vasus,  and  that 
midday  pressing  exclusively  to  the  Rudras,  so  offer 
ye  now  to  us  a  libation  before  the  common  (pressing).' 
The  gods  said,  '  So  be  it!'  After  the  completion  of 
the  midday  pressing,  they  offered  that  (libation)  pre- 
vious to  the  third  pressing \  And  in  like  manner  is 
that  libation  offered  to  this  day  after  the  completion 
of  the  midday  pressing  and  previous  to  the  third 
pressing. 

3.  The  Adityas  said,  '  Neither  in  the  one  pressing 
have  we  a  share  nor  in  the  other  :  we  fear  lest  the 
Rakshas  might  injure  us  !' 

4.  They  said  to  the  (cups)  belonging  to  two  deities 
(dvidevatya^),  'We  are  afraid  of  the  Rakshas  :  pray, 
let  us  enter  into  you !' 

^  The  Aditya-graha,  with  which  the  succeeding  paragraphs 
deal,  is  considered  as  not  belonging  to  the  Tmiya  Savana  proper, 
but  as  a  preliminary  ceremony. 

^  For  the  three  dvidevatya  grahas  (Aindfavayava,  Maitra- 
varuwa,  and  Ajvina),  see  Brahma;;as  IV,  i,  3-5. 


IV  KAiVDA,    3  ADHYAYA,    5  BRAHMAiVA,   7.  35 1 

5.  The  Dvidevatyas  said,  '  What  will  be  our  re- 
ward then  ?' — '  By  us  ye  shall  be  supplied  with  the 
Anuvasha^'^ !'  said  the  Adityas. — '  So  be  it !' — They 
entered  into  the  dvidevatya  cups. 

6.  Hence,  when  at  the  morning  pressing  he  (the 
Adhvaryu)  proceeds  with  the  dvidevatya  cups,  the 
Pratiprasthatr^'  draws  Soma-juice  from  the  Dro;^a- 
kalai^a  into  the  Aditya  vessel,  with  this  much  (of  the 
formula,  Va^'.  S.  VIII,  i),  'Thou  art  taken  with  a 
support!'  The  Adhvaryu  calls  for  the  (Agnidh's) 
^Srausha/,  and  after  the  Adhvaryu's  libation  the  Pra- 
tiprasthatr/  pours  (his  juice  into  the  fire),  and  with 
this  much 'Thee  to  the  Adityas!'  he  pours  the 
remains  (into  the  Aditya-sthali).  In  the  same  way 
at  all  (three  dvidevatya  libations). 

7.  Thus,  the  reason  why  the  Pratiprasthat/V  draws 
the  Soma-juice,  is  that  they  entered  into  the  dvide- 
vatya cups.  And  the  Adityas  then  said,  '  By  us  ye 
shall  be  supplied  with  the  Anuvasha/!'  For,  that 
second  libation  which  he  (the  Pratiprasthatr?)  makes, 
he  makes  to  (Agni)  Svish^akrzt,  and  by  means  of 
the  Svish/akre't  these  (dvidevatyas)  are  supplied 
with  the  Anuvasha/;  and  thus  those  (libations)  of 


^  At  the  three  dvidevatya  libations  no  Anuvasha/kara  is  per- 
mitted ;  that  is  to  say,  the  Hotrz'  is  not  to  pronounce  the  words, 
'O  Agni,  accept  of  the  Soma!'  after  the  Vasha/,  with  which  the 
offering  prayer  (ya^^a)  concludes.  But  as  the  libation,  ordinarily 
made  at  the  Anuvasha/,  corresponds  to  the  oblation  to  Agni  Svish- 
/akr/t  made  after  each  chief  oblation  at  the  havirya^wa  (see  I,  7,3; 
Ait.  Br.  Ill,  5),  there  is  apparently  no  such  Svish/akr/t  oblation  at 
the  dvidevatya  libations.  Now,  as  each  of  these  chief  libations, 
made  by  the  Adhvaryu,  is  followed  by  one  made  by  the  Pratipra- 
sthat;-/  from  the  Aditya  vessel  (see  p.  316,  note  i),  these  latter  liba- 
tions are  here,  as  it  were,  identified  with  the  Svish/akr/t  and  the 
Anuvasha/kara. 


352  S-ATAPATHA-BRAHMAiVA. 

his  are  supplied  with  the  Anuvasha/,  having  the 
(oblation  to  Agni)  Svish/akm  performed  for  them. 
He  offers  on  the  north  part  (of  the  fire),  for  that 
is  the  reeion  of  that  orod^ :  hence  he  offers  on  the 
north  part. 

8.  And  again,  why  the  Pratiprasthatrz  draws  the 
Soma.  They  entered  into  the  Dvidevatyas ;  and 
from  those  which  they  entered  he  thereby  draws 
them  out.  He  then  covers  it^ — for  they  were  afraid 
of  the  Rakshas — with  'O  Vish;/u,  Far-strider, 
here  is  thy  Soma,  protect  it  lest  they  should 
injure  it!'  For  Vish;/u  is  the  sacrifice:  to  the 
sacrifice  he  thus  makes  it  over  for  protection.  Now, 
after  the  completion  of  the  midday  Soma  feast  and 
before  the  evening  feast  he  says,  '  Come  hither, 
Sacrificer !' 

9.  They  enter  (the  Havirdhana)  together, — the 
Adhvaryu,  Sacrificer,  Agnidhra,  Pratiprasthatr^', 
Unnetr/,  and  whatever  other  attendant  (of  the 
Adhvaryu)  there  is^.  They  close  both  doors, — for 
they  (the  Adityas)  were  afraid  of  the  Rakshas.  He 
(the  Adhvaryu)  takes  up  the  Aditya-sthali  and 
Aditya-patra,  and  holds  them  close  over  the  Puta- 
hhrit,  '  lest  (any  Soma-juice)  should  be  spilt.' 

10.  He  then  draws  (the  juice  from  the  sthali  into 
the  patra)  with  (Va^.  S.  VHI,  2;  Rig-veda  VHI, 
51,  7),  'At  no  time  art  thou  barren,  and  never 
failest    thou    the   worshipper,    O    Indra;    but 


'  See  I,  7,  3,  20. 

2  The  remains  of  Soma-juice  he  pours  after  each  libation  from 
the  Aditya-patra  into  the  Aditya-sthali,  and  finally  puts  the  former 
on  the  latter  by  way  of  a  lid.     See  p.  316,  note  i. 

^  While  they  enter  by  the  front  door,  the  mistress  of  the  house 
enters  by  the  back  (west)  door.     Katy.  X,  4,  2. 


IV  KAA^DA,    3  ADHYAYA,    5   BRAHMAiVA,   1 4.  353 

more  and  ever  more  is  thy  divine  gift  in- 
creased, O  mighty  lord  ! — Thee  to  the  Adityas  !' 

11.  Let  him  not  draw  it  with  a  'support' — for  it 
was  originally  drawn  with  a  support — to  avoid  a 
repetition  (of  sacrificial  performance) ;  but  were  he 
now  also  to  draw  it  with  a  support,  he  would  cer- 
tainly commit  a  repetition. 

12.  Having  withdrawn  (the  cup  for  a  moment 
from  the  flowing  juice),  he  again  pours  it  in  with 
(Vaf.  S.  VIII,  3;  Rig-veda  VIII,  52,  7),  'At  no 
time  art  thou  heedless,  but  watchest  over  both 
generations;  the  Soma  feast^  is  thy  strength, 
O  fourth  Aditya:  the  ambrosia  is  ready  for 
thee  in  the  heavens! — Thee  to  the  Adityas!' 

1 3.  Thereupon  he  takes  sour  milk ;  for  the  even- 

A 

ing  pressing  belongs  to  the  Adityas,  and  cattle  are 
after  (the  manner  of)  the  Adityas- :  he  thereby  puts 
milk  into  the  cattle,  and  thus  that  milk  in  cattle  is 
beneficial ^  '  He  should  put  it  right  in  the  centre 
(of  the  Aditya  cup),'  they  say,  '  for  that  milk  is  right 
in  the  centre  of  cattle.'  But  let  him  rather  put  it  in 
the  back  part  (of  the  cup),  for  that  milk  is  in  the 
hind  part  of  cattle. 

14.  And  the  reason  why  he  takes  sour  milk  is  that 
those  remains  (of  Soma)  poured  together  are  the 
leavings  of  offerings,  and  insufficient  for  an  oblation : 
he   now    increases   those  (remains),  and  thus    they 

^  The  Rig-veda  reads  '  havanam '  (invocation)  instead  of  '  sa- 
vanam.' 

^  Or,  cattle  correspond,  stand  in  relation,  to  the  Adityas.  Saya«a 
takes  '  anu '  in  the  sense  of  '  behind,  inferior  to,  dependent  upon 
(hina).'  The  cattle  are  inferior  to,  or  dependent  upon,  the  Adi- 
tyas, inasmuch  as  the  Adityas  give  the  rain  on  which  the  cattle 
depend  for  their  food. 

^  Or,  '  put '  (hita)  into  them. 

[26]  A  a 


354  5'ATAPATHA-BRAHMAiVA. 


become  sufficient  for  an  oblation.     This  is  why  he 
takes  sour  milk. 

15.  He  takes  it  with  {Va^.  S.  VIII,  4;  Rig-veda 
I,  107,  i),  'The  sacrifice  draweth  nigh  to  the 
glory  of  the  gods:  be  ye  merciful,  O  Adityas! 
Let  your  favour  incline  unto  us,  that  it  may 
set  us  free  from  all  trouble! — Thee  to  the 
Adityas !' 

16.  He  mixes  it  by  means  of  the  Upa;;?i"usavana 
stoned  For,  indeed,  that  Aditya  Vivasvat  (the  sun) 
is  really  the  same  as  the  Upa;;25usavana,  and  this 
is  the  Aditya  libation  :  thus  he  makes  him  delight  in 
his  own  share. 

17.  He  touches  it  neither  with  the  fringe  nor  with 
(the  woven  part  of)  the  straining-cloth;  for  those  two 
pressings,  the  morning  pressing  and  midday  pressing, 
forsooth  are  rich  in  pure  Soma,  rich  in  juice,  but  this, 
the  third  pressing,  is  emptied  of  its  pure  Soma. 
Now,  in  that  he  does  not  touch  it  either  with  the 
fringe  or  the  straining-cloth,  thereby  that  third  press- 
ing of  his  also  becomes  rich  in  pure  Soma  and  juice  : 
therefore  he  touches  it  neither  with  the  fringe  nor 
with  the  straining-cloth. 

18.  He  mixes  it  with  (Va^.  S.  VIII,  5),  'O 
Aditya  Vivasvat,  this  is  thydraught  of  Soma: 
feastthou  upon  it!'  Thereupon  he  hands  the  Upa;;^- 
i-usavana  to  the  Unnet;x  Then  he  says  to  the  Un- 
netrz,  '  Drop  in  the  pressing-stones!'  He  drops  them 
either  into  the  Adhavaniya  or  into  a  cup^. 


^  See  p.  238,  note  2. 

^  '  Into  the  Adhavaniya  trough  or  into  a  ^amasa  cup  containing 
Soma-juice,'  Katy.  X,  4,  10;  'into  the  Adhavaniya  or  the  Sam- 
bharam,'  Kawva  text;  'into  the  Adhavaniya  or  into  the  graha,' 
Weber,  Ind.  Stud.  X,  386.     Perhaps  the   next  paragraph  has  to 


IV  KANDA,    3  ADHYAYA,    5  BRAHMAiVA,  21.  2>56 

19.  After  drawing  the  king  (Soma) — the  third 
press-feast  belonging  to  the  Adityas,  and  the 
pressing-stones  being  after  (the  manner  of')  the 
Adityas,  he  thus  makes  them  deHght  in  their  own 
share — they  open  the  doors. 

20.  He  now  walks  out,  covering  (the  cup  with 
his  hand  or  the  sthali)  ;  for  they  (the  Adityas)  were 
afraid  of  the  Rakshas.  He  then  says  (to  the  Mai- 
travaru;/a),  '  Recite  (the  invitatory  prayer)  to  the 
Adityas  !'  If  he  likes,  he  may  now  enumerate  (their 
qualities) ;  but  let  him  rather  enumerate  them,  after 
he  has  called  for  the  6'rausha/, — '  Prompt  (the  Hotr/ 

A 

to  recite  the  offering  prayer)  to  the  Adityas,  the  be- 
loved, rite-loving,  law-loving  lords  of  the  great 
abode,  the  rulers  of  the  wide  air.'  He  offers,  as  the 
Vasha/  is  pronounced.  He  (the  Hotri)  pronounces 
no  Anuvasha/,  lest  he  should  consign  the  cattle  to 
the  fire.  The  remains  (of  juice  in  the  sthali  and 
graha)  he  (the  Adhvaryu)  hands  to  the  Pratipra- 
sthatrz'.  \ 

21.  Thereupon  he  again  enters  (the  Havirdhana) 
and  draws  the  Agraya^za  graha ^.  They  spread 
(over  the  Putabhr/t)  a  straining-cloth  with  the  fringe 
towards  the  north.     The  Adhvaryu  pours  out  (the 


be  taken  along  with  this  :  '  Or  into  a  /('amasa,  after  drawing  Soma 
(into  it).'  According  to  Katy.,  the  stones  are  taken  out  again 
immediately  and  laid  down  in  their  places  on  the  pressing-skin. 

^  See  p.  353,  note  2.  Sayawa  again  takes  'anu'  in  the  sense  of 
'  after,  behind,'  apparently  on  the  ground  that,  in  the  above  formu- 
las, the  stones  are  mentioned  after  the  Aditya.  The  text  of  my 
manuscript  is,  however,  rather  corrupt  at  this  place. 

^  The  Agraya«a  Soma  was  originally  drawn  into  the  Agrayawa 
bowl  (sthali)  and  deposited  in  its  place  in  the  centre  of  the  khara. 
It  is  now  poured  from  the  bowl  into  some  other  vessel,  and 
thence   through  a  straining-cloth   into  the  Putabhr/t. 

Aa  2 


356  SATAPATHA-BRAHMAiVA. 


juice)  of  the  Agraya/za ;  the  Pratiprasthatr/  holds 
out  (and  pours  in)  the  two  residues  (of  the  Aditya 
graha^) ;  the  Unnetr/  adds  thereto  (some  juice  from 
the  Adhavaniya)  by  means  of  a  /(^amasa  cup  or  a 
dipping-vessel  (uda;?y^ana). 

2  2.  Thus  he  draws  the  Agraya/^a  graha  from  four 
streams ;  for  the  evening  pressing  belongs  to  the 
Adityas,  and  cows  are  after  the  manner  of  the 
Adityas ;  whence  this  milk  of  cows  is  of  a  fourfold 
nature  :  therefore  he  draws  the  Agraya^^a  from  four 
streams'^. 

23.  And  as  to  why  the  Pratiprasthatrz  holds  out 
the  two  residues  :  this  is  (the  remains  of)  the  Aditya 
libation,  and  for  the  Aditya  libation  he  pronounces  no 
Anuvasha/;  and  from  that  (Agraya?;a  graha)  he 
intends  to  draw  the  Savitra  graha, — so  that  the 
Anuvasha^*  is  performed  for  it  by  means  of  the 
Savitra  graha. 

24.  And  again  why  the  Pratiprasthatr/  holds  out 
the  two  residues.  Previous  to  that  mixed  (press- 
feast),  previous  to  the  evening  feast,  they  have  offered 
that  (unmixed  or  special)  libation  to  those  (Adityas); 
but  this  libation  is  taken  for  the  evening  feast:  thereby 
the  Adityas  take  part  in  the  evening  feast,  and  thus 
they  are  not  excluded  from  the  sacrifice.  This  is 
why  the  Pratiprasthatr/ holds  out  the  two  residues  ^ 

^  '  Sampraskandayati  pratiprasthatadityapatrayo//  sa/zzsravam,' 
Ka;zva  text. 

^  In  drawing  the  Agrayawa  cup  he  uses  the  same  formula  as  at 
the  morning  pressing.     See  IV,  2,  2,  9  seq. 

^  In  the  actual  performance  of  the  Agnish/oma  the  drawing  of 
the  Agrayawa  graha  is  followed  by  sour  milk  being  poured  to  the 
Soma-juice  left  in  the  Putabhr/t,  the  compound  being  consecrated 
by  the  lady  eying  it  with  an  appropriate  mantra.  Thereupon  they 
leave  the  Havirdhana  shed  in  the  same  way  as  at  the  morning  feast 


IV  KANDA,    4  ADHYAYA,     I   BRAHMAiVA,  2.  357 


Fourth  Adhyaya.     First  BRAHMAiVA. 

1.  Savltrz,  forsooth,  is  his^  mind :  therefore  he 
draws  the  Savitra  cup.  And,  forsooth,  Savitr?  is 
his  breath  (vital  air) ; — when  he  draws  the  Upa;;/-$-u 
cup,  then  he  puts  into  him  that  vital  air  in  front ;  and 
when  he  drawls  the  Savitra  cup,  then  he  puts  into 
him  that  vital  air  behind :  thus  those  two  vital  airs 
on  both  sides  are  beneficial  (or,  put  into  him),  both 
that  which  is  above  and  that  which  is  below. 

2.  And  the  sacrifice,  forsooth,  is  the  seasons,  the 
year.  There,  at  the  morning  feast,  they  are  overtly 
attended  to,  in  that  he  draws  the  cups  for  the  seasons  ; 
and  at  the  midday  feast  they  are  covertly  attended  to, 
in  that  he  takes  the  Marutvatiya  libations  by  means 
of  the  two  Rztu  vessels^.  Now  here  (at  the  evening 
feast)  they  neither  draw  any  libation  expressly  for 
the  seasons,  nor  is  any  libation  taken  with  the  two 
i?/tu  vessels. 

(see  IV,  2,  5,  I,  with  notes),  and  perform  the  Viprud-homas,  fol- 
lowed by  the  Sarpawa  and  chanting  of  the  Arbhava,  or  Tr/tiya, 
Pavamana  stotra  (for  an  account  of  which,  see  p.  314,  note  2), 
Then  follow  the  oblations  from  the  victim  (which  has  been  cooking 
since  the  morning,  see  IV,  2,  5,  13),  &c.,  up  to  the  eating  of  the 
pa^vi^a  (see  III,  8,  3,  4  seq.) ;  and  offering  of  the  four  Savaniya- 
puroifa^as,  likewise  up  to  the  eating  of  the  i^a.  Previous  to  the 
eating,  small  pieces  of  rice-cake  are  thrown  into  the  -^amasa  cups, 
as  an  oblation  to  the  sacrificer's  deceased  ancestors,  with  naming 
of  his  father,  grandfather,  and  great-grandfather  (as  at  the  Piwa'api- 
tnyagna,  II,  4,  2,  19  seq.);  whereupon  the  pieces  are  eaten  along 
with  the  ida.. 

^  Viz.  that  of  Ysigna.,  the  sacrificial  man,  representing  the  sacri- 
ficer  himself,  with  a  view  to  the  preparation  of  a  new  body  in  a 
future  existence. 

=^  See  IV,  3,3,  12. 


358  ^'ATAPATHA-BRAHMAA'A. 

3.  But  Savitrz,  forsooth,  is  he  that  burns  yonder 
(the  sun) ;  and  he  indeed  is  all  the  seasons  :  thus  the 
seasons,  the  year,  are  overtly  attended  to  at  the 
evening  feast, — for  this  reason  he  draws  the  Savitra 
cup. 

4.  He  draws  it  with  the  Upainsu  vessel.  For 
SaVitri  is  his  mind,  and  the  Upa;;^i'u  is  his  breath  : 
therefore  he  draws  it  with  the  VpAmsu  vessel ;  or 
with  the  Antaryama  vessel,  for  that  is  one  and  the 
same,  since  the  Upa/;^5'u  and  Antaryama  are  the  out- 
breathing  and  in-breathing  ^ 

5.  He  draws  it  from  the  Agraya;2a  graha ;  for 
Savitri"  is  his  mind,  and  the  Agraya;2a  is  his  body 
(or  self)  :  he  thus  puts  the  mind  into  the  body. 
Savitr?  is  his  breath,  and  the  Agraya;2a  is  his  body : 
he  thus  puts  the  breath  into  the  body. 

6.  He  thus  draws  it  therefrom  with  (Va^.  S.  VHI, 
6 ;  Rig-veda  VI,  71,  6),  '  Bring  thou  forth  boons 
for  us  this  day,  O  Savitar,  boons  to-morrow, 
boons  day  by  day:  O  God,  through  this  our 
prayer  may  we  be  sharers  of  boons,  of  a  good 
and  plenteous  abode  ! — Thou  art  taken  with  a 
support! — Thou  art  Savitrz's  joy-giver,  thou 
art  a  joy-giver:  give  me  joy!  speed  the 
sacrifice;  speed  the  lord  of  the  sacrifice  to 
(receive)   his   share!' 

7.  Having  drawn  it,  he  does  not  deposit  it ;  for 
Savitr/  is  his  (Yag-nas)  mind,  and  hence  this  mind 
is  restless.  And  Savitr?  is  his  breath :  hence  this 
breath  passes  to  and  fro  unrestingly.  He  then 
says  (to  the  Maitravaru;2a),  '  Recite  (the  invitatory 
prayer)  to  the  god  Savitr? !'  Having  called  for  the 

^  See  IV,  I,  I  I. 


IV  KANDA,    4  ADHYAYA,     I    BRAHMAiVA,    lO.         359 

^'rausha/,  he  says,  '  Prompt  (the  Hotr/  to  recite  the 
offering  prayer)  to  the  god  Savitrz!'  The  Vasha-;' 
having  been  pronounced,  he  offers.  He  (the  Hot;-/) 
pronounces  no  Anuvasha/\  —  for  SsLvkri  is  his 
mind, — 'lest  he  should  consign  his  mind  to  the 
fire  ;'  and  Savitre  being  his  breath, — '  lest  he  should 
consio-n  his  breath  to  the  fire.' 

8.  Then  with  the  (same)  vessel,  without  drinking 
therefrom 2,  he  draws  the  Vai^vadeva  graha.  The 
reason  why  he  draws  the  Vaij-vadeva  graha  with  the 
(same)  vessel,  without  drinking  therefrom,  is  this  : 
on  the  Savitra  graha  he  (the  Hotri)  pronounces  no 
Anuvasha/,  and  it  is  therefrom  that  he  is  about  to 
draw  the  Vaii-vadeva  graha, — thus  it  is  by  means  of 
the  Vai^vadeva  that  it  becomes  supplied  with  the 
Anuvasha/  for  him. 

9.  And  further  why  he  draws  the  Vai^-vadeva 
graha.  Savitr/,  forsooth,  is  his  mind,  and  the 
Vi^ve  Deva/^  (All-gods,  or  all  the  gods=^)  are 
everything  here :  he  thus  makes  everything  here 
subservient  and  obedient  to  the  mind,  and  hence 
everything  here  is  subservient  and  obedient  to 
the  mind. 

10.  And  again  why  he  draws  the  Vaii^vadeva 
graha.  Savitr/,  forsooth,  is  his  breath,  and  the  All- 
gods  are  everything  here :  he  thereby  puts  the  out- 
breathing  and  in-breathing  into  everything  here,  and 


^  See  p.  351,  note  i. 

^  Lit.  '  with  the  not-drunk-from  vessel.'  He  is  not  to  drink  with 
the  Hot/7'  the  remains  of  the  Savitra  graha,  which  is  to  be  offered 
up  entirely  (holocaust). 

3  In  Ait.  Br.  Ill,  31  five  classes  of  beings,  viz.  the  gods   and 
men,  the  Gandharva-Apsaras,  the  serpents  and  the  manes,  are  in- 
cluded in  the  term  Yiswe  Dewih. 


360  ^ATAPATHA-BRAHMAiVA. 


thus  the  out-breathing  and  in-breathing  become  bene- 
ficial (or  put)  in  everything  here. 

11.  And  again  why  he  draws  the  Vai^vadeva 
graha.  The  evening  feast  belongs  to  the  All-gods  : 
thus  indeed  it  is  called  on  the  part  of  the  Saman,  in 
that  the  evening  feast  is  called  Vaii-vadeva  on  the 
part  of  the  Rik^,  and  in  the  same  way  on  the  part  of 
the  Ya^us,  by  way  of  preparatory  rite,  when  he  draws 
that  Maha-vaii-vadeva  graha. 

12.  He  draws  it  from  the  Putabhm;  for  the 
Putabhrzt  belongs  to  the  All-gods,  because  there- 
from they  draw  (Soma-juice)  for  the  gods,  therefrom 
for  men,  therefrom  for  the  Fathers :  hence  the 
Putabhr/t  belongs  to  the  All-gods. 

13.  He  draws  it  without  a  puroru>^^,  for  he  draws 
it  for  the  All-gods,  and  the  All-gods  are  everything, 
the  Rik  and  Ya/us  and  Saman  ;  and  even  in  that  he 
draws  it  for  the  All-gods,  thereby  it  becomes  supplied 
with  a  puroru/6  for  him :  therefore  he  draws  it  with- 
out a  puroru/^. 

14.  He  thus  draws  it  therefrom  with  (Va^.  S.  VHI, 
8),  'Thou  art  taken  with  a  support:  thou  art 
well-guarded, well-established,' — for  well-guarded 
and  well-established  is  the  breath, — *  homage  to  the 
great  bull !' — the  great  bull  is  Pra^^apati  (the  lord  of 
creatures) :  '  homage  to  Pra^pati,'  he  thereby  means 
to  say. — 'Thee  to  the  All-gods!  this  is  thy 
womb, — thee   to   the    All-gods!'    Therewith  he 


^  The  first  jastra  of  the  Trztiya-savana,  now  about  to  be  recited 
by  the  Hotrz'  (Rig-veda  priest),  is  the  Vaijvadeva  jastra ;  hence  also, 
he  argues,  if  is  Vaijvadeva  on  the  part  of  the  Saman,  because  of 
the  intimate  connection  of  the  Saman  chants  (here  the  Tr/tiya,  or 
Arbhava,  pavamana  stotra;  see  p.  325,  note  2)  with  the  jastras. 

^  See  p.  268,  note  i. 


IV  KAiVDA,    4  ADHYAYA,   I   BRAIIMAiVA,   I  5.  36 1 


deposits  it ;  for  it  is  for  the  All-gods  that  he  draws 
it.  Thereupon  he  goes  (to  the  Sadas)  and  sits  down 
(in  front  of  the  Hotrt)  with  his  face  to  the  east\ 

15.  And  when  he  (the  Hotrt)  recites  this  (verse), 
'With  one  and  ten  for  thine  own  sake,  with 
two  and  twenty  for  offering,  with  three 
and  thirty  for  up-bearing  (the  sacrifice  to  the 
gods);  with  thy  teams,  O  Vayu,  do  thou  here 
unloose  them!' — during  (the  recitation  of)  this 
verse  to  Vayu  the  drinking-vessels  are  unyoked ^ 
for  beasts  have  Vayu  for  their  leader;    and  Vayu 

1  He  remains  thus  seated  till  the  Hot;V  utters  the  Ahava 
'  Adhvaryo  sosa??isa.vom'  (Adhvaryu,  let  us  sing!),  when  he  turns 
round  and  makes  his  response  (pratigara)  '  6'amsamo  daivom.' 
See  p.  326,  note  i. 

The  Vaijvadeva  i-astra  consists  of  the  following  parts: — 

Pratipad  (opening  triplet),  Rig-veda  V,  82, 1-3. 

Anu-('ara  (sequel),  ib.  4-7. 

Sukta  (hymn)  to  Savitr/,  IV,  54.  Before  the  last  verse  the 
Nivid  ('  May  the  god  Savitn  drink  of  the  Soma  !'  &c.)  is  inserted  ; 
to  which  the  verse  to  Vayu,  referred  to  in  paragraph  15,  is  added. 

Sukta  to  Heaven  and  Earth,  1,159,  with  the  Nivid  'May 
Heaven  and  Earth  dehght  in  the  Somal'  &c.,  inserted  before  the 
last  verse  ;  the  Adhvaryu's  response  being  thrice  '  Madamo  daiva,' 
see  p.  330,  note  3. 

Dhayya  verse,  I,  4,  i. 

Sukta  to  thei?/bhus,  I,  1 1 1  ;  with  Nivid  before  the  last  verse. 

Three  Dhayyas,  X,  123,  i ;  X,  63,  3  ;  IV,  50,  6. 

Siiktato  Vijve  Deva/;,  I,  89  ;  with  Nivid  before  the  last  verse. 

The  concluding  verse  (paridhaniya)  is  recited  thrice;  the 
first  time  with  stops  at  every  half  verse,  the  second  and  third 
time  at  every  pada. 

Ukthavirya,  'Praise  has  been  sung  to  Indra,  to  the  gods,  to 

hear  thee  !' 
Then   follows   the   recitation  of  the  offering  prayer  VI,  52,   13, 
after  which  the  libation  is  made,  the  remaining  juice  being  then 
drunk,  as  well  as  that  in  the  /^amasas. 

2  That  is,  having  been  rinsed  in  the  IMarg'aliya,  the  three  dvide- 
vatya  are  deposited  on  the  khara  by  the  Pratiprasthatr/. 


362  ^-ATAPATHA-BRAHMAiVA. 

(wind)  is  breath,  since  it  is  by  means  of  the  breath 
that  beasts  move  about. 

16.  Now  once  on  a  time  he  went  away  from  the 
gods  with  the  beasts.  The  gods  called  after  him  at 
the  morning  pressing, — he  returned  not.  They  called 
after  him  at  the  midday  pressing, — but  he  returned 
not.     They  called  after  him  at  the  evening  pressing. 

17.  Being  about  to  return,  he  said,  '  If  I  were  to 
return  to  you,  what  would  be  my  reward  ? ' — '  By 
thee  these  vessels  would  be  yoked,  and  by  thee  they 
would  be  unloosed!' — Hence  those  vessels  are 
yoked  by  that  (Vayu),  when  he  (the  Adhvaryu) 
draws  the  (cups)  for  Indra  and  Vayu  and  so  forth  \ 
And  now  those  vessels  are  unloosed  by  him,  when 
he  says,  '  with  thy  teams,  O  Vayu,  do  thou  here 
unloose  them;' — teams  mean  cattle:  thus  he  un- 
looses those  vessels  by  means  of  cattle. 

18.  Now,  had  he  returned  at  the  morning  press- 
ing— the  morning  pressing  belonging  to  the  Gayatri, 
and  the  Gayatri  being  the  priesthood  ^ — then  cattle 
would  have  come  to  be  with  priests  only.  And 
had  he  returned  at  the  midday  pressing — the  mid- 
day pressing  belonging  to  Indra,  and  Indra  being 
the  nobility — cattle  would  have  come  to  be  with 
nobles  only.  But  in  that  he  returned  at  the  evening 
pressing — the  evening  pressing  belonging  to  the 
All-gods,  and  the  All-gods  being  everything  here — 
therefore  there  are  cattle  everywhere  here. 


^  See  IV,  I,  3-10. 

^  Perhaps  we  ought  to  read,  with  the  Ka«va  text,  gayatrawz  vai 
prata/isavana»i  gayatra;'^  agnej  /('/zando  brahma  va  agnir,  brah- 
maweshu  haiva  pajavo  'bhavishyan,  '  the  morning  pressing  relating 
to  the  gayatri,  and  the  gayatri  metre  belonging  to  Agni,  and  Agni 
being  the  priesthood.' 


IV  KANDA,    4  ADHYAYA,    2  BRAHMAiVA,  4.  2>^T, 


Second  Brahmajva. 

1.  He  proceeds  with  (the  offering  of)  Soma's  rice- 
pap  ;  for  Soma  is  the  sacrificial  food  of  the  gods  ; 
and  here  now  sacrificial  food  is  prepared  for  Soma 
on  his  part ;  and  thus  Soma  is  not  excluded  there- 
from. It  is  a  rice-pap  (/^aru),  for  rice-pap  is  food 
for  the  gods,  since  rice-pap  is  boiled  rice,  and  boiled 
rice  is  clearly  food  :  therefore  it  is  a  rice-pap, 

2.  Neither  at  the  morning  feast,  nor  at  the  mid- 
day feast  does  he  offer  it,  for  those  two  press- 
feasts,  the  morning  feast  and  the  midday  feast,  are 
the  exclusive  feasts  of  the  gods ;  and  Soma  is  sacred 
to  the  Fathers  ^ 

3.  But  were  he  to  offer  it  at  the  morning  feast,  or 
at  the  midday  feast,  he  would  cause  discord  between 
the  gods  and  Fathers.  He  offers  it  at  the  evening 
feast,  because  the  evening  feast  belongs  to  the  All- 
o-ods- :  thus  he  does  not  cause  discord.  He  recites 
no  invitatory  prayer  (but  only  an  offering  prayer),  for 
the  Fathers  have  passed  away  once  for  all:  hence 
he  recites  no  invitatory  prayer. 

4.  Having,  in  the  first  place,  taken  ghee  in  four 
ladlings,  and  having  called  (on  the  Agnidh)  for  the 
K^rausha/,  he  says,  '  Recite  the  offering  prayer  of  the 
o-hee  ! '  and  offers  as  the  Vasha^'  is  uttered.  What- 
ever  oblations  have  been  offered  previous  to  this 
(/§aru),  therefrom  he  separates  this  one  (to  Soma),  and 
thus  he  causes  no  discord. 


1  Probably,  because  Soma  is  slain  in  being  sacrificed  (see  IV,  3, 
4,  i),  and  therefore  belongs  to  the  Fathers  or  Departed  Spirits. 

2  And  the  All-gods  (or  all  the  gods)  mean  everything.     See  IV, 
4>  I)  4- 


364  S-ATAPATHA-BRAHMAiVA. 

5.  Having  poured  (into  the  spoon)  an  '  underlayer' 
of  ghee,  he  makes  two  cuttings  from  the  rice-pap ; 
and  bastes  them  with  ghee  above.  Having  called 
for  the  ^rausha/,  he  says,  '  Recite  the  offering  prayer 
of  the  Saumya  (rice-pap)  ! '  and  offers  as  the  Vasha^ 
is  uttered. 

6.  He  then  takes  ghee  a  second  time  by  four 
ladlings,  and  having  called  for  the  ^'rausha/,  he  says, 
'  Recite  the  offering  prayer  of  the  ghee  1 '  and  offers 
as  the  Vasha^*  is  uttered.  From  whatever  oblations 
he  intends  to  offer  hereafter,  he  thereby  separates 
this  one  (to  Soma),  and  thus  he  causes  no  dis- 
cord. If  he  chooses,  he  may  offer  (ghee)  on  both 
sides  (before  and  after  the  Soma's  rice-pap) ;  or,  if  he 
chooses,  he  may  offer  on  one  side  only  ^ 

7.  Now  there  is  an  offering-spoon  called  '  pra- 
kavani'  Therein  the  Adhvaryu  takes  ghee  by  four 
ladlings  (with  the  dipping-spoon)  and  pours  it  on  the 
Dhish/^ya  hearths  by  means  of  fagots  (held  over 
them).  The  reason  why  he  pours  ghee  on  the 
hearths  by  means  of  fagots  is  this.  Because,  on  a 
former  occasion  ^,  the  gods  said  to  those  (Gandharva 


^  The  homa  of  ghee,  made  before  the  rice-pap  oblatfon  to  Soma, 
belongs  to  Agni,  and  the  one  made  after  the  oblation,  to  Vishwu. 
If  only  one  homa  be  made,  it  belongs  to  Agni  and  Vish«u.  The 
Ka«va  text  reads,  '  Tad  va  ahur  anyatarata  eva  pariya^et  purastad 
eveti,'  now  they  say,  '  He  should  offer  on  one  side  only,  and  that 
in  front  (previously  to  the  /^aru).'  For  the  offering  formulas,  see 
A^v.  V,  19,  3;  Ait.  Br.  Ill,  32.  After  the  completion  of  these 
offerings,  the  Adhvaryu  pours  ordinary  ghee  on  the  rice-pap  and 
presents  it  to  the  Hotn',  who  looks  at  it  while  pronouncing  some 
formulas  (Ajv.  V,  19,  4,  5),  and  he  smears  his  eyes  with  the  ghee 
on  the  pap,  after  which  the  latter  is  handed  to  the  chanters 
(udgatr/)  to  be  eaten  by  them. 

^  See  III,  6,  2,  19. 


IV  KAiVZ»A,    4  ADHYAYA,   2  BRAHMAiVA,    lO.  365 

Soma-wardens),  '  At  the  third  pressing  an  offeringr  of 
ghee  shall  fall  to  your  share,  but  not  one  of  Soma, 
for  the  Soma-draught  has  been  taken  from  you, 
wherefore'  ye  are  not  worthy  of  a  Soma-offering,' 
that  same  offering  of  ghee  now  falls  to  their  share  at 
the  evening  pressing,  but  not  one  of  Soma,  In  that 
he  pours  ghee  on  the  hearths  by  means  of  fagots. 
One  after  another,  in  the  order  In  which  they  were 
thrown  up,  and  with  the  same  formulas  ^  he  pours 
ghee  upon  them  ;  on  the  Mar^aliya  last  of  all. 

8.  Now  some  make  a  second  pouring  on  the 
Agnidhriya  hearth,  thinking,  '  In  the  North  (or  up- 
wards) shall  this  sacred  work  of  ours  be  accom- 
plished ! '  but  let  him  not  do  it  In  this  way,  but 
rather  the  Mar^altya  last  -. 

9.  Now,  while  the  Adhvaryu  pours  ghee  on  the 
hearths  by  means  of  fagots,  the  Pratiprasthat?'2 
draws  the  Patnivata^  cup.  For  from  the  sacrifice 
creatures  are  produced ;  and  being  produced  from 
the  sacrifice,  they  are  produced  from  union ;  and 
being  produced  from  union,  they  are  produced  from 
the  hind  part  of  the  sacrifice ; — hence  he  thereby 
produces  them  from  a  productive  union,  from  the 
hind  part  of  the  sacrifice  :  therefore  he  draws  the 
Patnivata  cup. 

10.  He  draws  it  with  the  Upa;;2i"u  vessel.     If  he 

^  Viz.,  Va^.  S.  V,  31,  32.  The  Agnidhra  hearth  is  prepared  first, 
and  the  Mar^-aliya  last  of  the  eight  dhishwyas.    See  p.  148,  note  4. 

^  Or,  uppermost  (uttamam ;  the  Ka«vas  read  '  antamam'). 

^  The  meaning  of  the  term  patnivata  is  '  relating  to  the  patnivant 
(i.  e.  wived  or  mated  one),'  the  '  patnivant '  being  probably  Soma  with 
the  water  mixed  with  it ;  or  Agni  with  the  wives  of  the  gods,  (with 
special  reference  to  the  sacrificer's  wife);  cf.  Taitt.  S.  VI,  5,  8,  i,  2. 
According  to  the  Kawva  text,  Agni  associated  with  the  goddess 
Speech  (Vak  patni)  seems  to  be  understood. 


366  SATAPATHA-BRAHMAiVA. 


draws  the  Savitra  libation  with  the  Upaw^ii  vessel, 
(he  draws)  this  one  with  the  Antaryama  vessel ;  and 
if  he  draws  the  Savitra  with  the  Antaryama  vessel 
(he  draws)  this  one  with  the  Upkmsu  vessel ; — for 
one  and  the  same  indeed  are  the  UpSimsu.  and 
Antaryama,  being  breath,  and  that  which  is  the  out- 
breathing  is  also  the  in-breathing.  Now  the  breath 
(pra;^a,  masc.)  is  male,  and  the  wife  is  female:  a 
productive  union  is  thus  brought  about. 

11.  He  draws  it  without  a  puroru/§\ — the  puroru/^ 
beinof  manhood, — lest  he  should  bestow  manhood  on 
women  :  therefore  he  draws  it  without  a  puroru/^. 

12.  He  thus  draws  it  from  that  (Agraya;^a  graha) 
with  (Va^.  S.  VHI,  9),  'Thou  art  taken  with  a 
support:  Of  thee,  divine  Soma,  begotten  by 
Brehaspati' — Br^'haspati  is  the  priesthood:  *  of 
thee,  divine  Soma,  the  priest-begotten'  he  thereby 
means  to  say — 'Of  thee,  the  potent  juice' — 'of 
the  powerful  (manly)  juice'  he  means  to  say  when  he 
says  'of  thee,  the  potent  juice' — 'May  I  prosper 
the  draughts  of  thee,  the  mated  oneM'  he  does 
not  now  draw  it  for  the  wives,  lest  he  should  bestow 
manhood  on  women  :  therefore  he  does  not  now 
draw  it  for  the  wives. 

13.  He  (the  Adhvaryu)  then  mixes  it  w^ith  the 
residue  (of  ghee)  which  is  left  in  the  pra/'ara;^i  spoon. 
Now  other  libations  he  completes  by  mixing,  but 
this  one  he  diminishes;  for  ghee  is  a  thunderbolt, 


^  See  p.  268,  note  i. 

2  In  the  St.  Petersburg  Dictionary  '  patnivatay^ '  seems  to  be 
taken  as  qualifying  'grahan;'  but  cp.  Rig-veda  VIII,  82,  22, 
'  United  with  their  wives  (i.  e.  the  water  mixed  with  the  Soma- 
juice  ?)  these  Soma-draughts  (sutcU)  go  longing  to  the  rejoicing.' 


IV  KANDA,    4  ADHYAYA,    2  BRAHMAiVA,    1 6.  367 

and  by  that  thunderbolt,  the  ghee,  the  gods  smote 
the  wives  and  unmanned  them,  and  thus  smitten  and 
unmanned  they  neither  owned  any  self  nor  did  they 
own  any  heritage.  And  in  like  manner  does  he  now, 
by  that  thunderbolt,  the  ghee,  smite  the  wives  and 
unman  them  ;  and  thus  smitten  and  unmanned,  they 
neither  own^  any  self  nor  do  they  own  any  heritage. 

14.  He  mixes  it,  with  (Vaf.  S.  VIII,  9),  'I  am 
above,  I  am  below;  and  what  space  there  is 
between,  that  was  my  father; — I  saw  the  sun 
on  both  sides:  I  am  what  is  highest  to  the 
gods  in  secret.'  In  that  he  mixes  with  '  I — I,' 
thereby  he  bestows  manhood  on  men. 

15.  He  then  says,  '  Agnidh,  pronounce  the  offer- 
ing prayer  of  the  Patnivata ! '  The  Agnidh  is  male, 
and  the  wife  is  female  :  thus  a  productive  union  is 
brought  about.  He  offers  with  (Va^.  S.  VIII,  10), 
'O  Agni,  wife-leader^  r — Agni  is  male,  and  the 
wife  is  female :  thus  a  productive  union  is  brought 
about. 

16.  'Too^ether  with  the  divine  Tvash/rz' — 

o 

for  Tvash/rz  transforms  the  cast  seed :  thus  he 
thereby  transforms  the  cast  seed;  —  'drink  the 
Soma,  Hail!'  therewith  he  offers  on  the  north 
(left)  part  (of  the  fire) ;  what  other  offerings  there 
are,  they  are  the  gods,  and  these  are  the  wives  :  thus 
alone  it  is  a  proper  union,  since  the  woman  lies  on 
the  left  (north)  side  of  the  man.  The  Adhvaryu 
takes  a  draught  of  Soma  to  the  Agnidh,  and  the 
latter  says, '  Adhvaryu,  invite  me  !'  [It  might  be  said 


^  '  U,'  etymologically  connected  with  '  own.' 
^  Or,  wived,  mated  one,  'patnivan;'  the  Ka«va  text  reads  'Agne 
Vak  patni.'     See  preceding  page,  note  2. 


368  5ATAPATHA-BRAHMAJVA. 


that]  he  should  not  invite  him,  since  how  can  there 
be  an  invitation  of  one  smitten  and  unmanned  ?  He 
should  nevertheless  invite  him  :  they  offer  in  his  fire, 
and  utter  the  Vasha/, — therefore  he  should  invite 
him. 

17.  He  then  gives  orders,  '  Agnidh,  sit  in  the 
Nesh/re's  lap!  Nesh/r/,  lead  up  the  lady,  and  make 
her  exchange  looks  with  the  Udgat?^z!  Unnetr?, 
fill  up  the  Hotr/'s  cup,  and  let  no  Soma-juice  re- 
main !'  Thus,  if  it  be  an  Agnish/oma  sacrifice. 

1 8.  But  if  it  be  an  Ukthya\  let  him  say, '  Lengthen 
out  the  Soma!' — Holding  the  same  vessel  (from 
which  the  Patntvata  libation  was  made,  the  Agnidh) 
sits  down  in  the  Nesh/r/'s  lap, — for  he,  the  Agnidh, 
is  in  reality  Agni,  and  the  Nesh/r^'  is  female :  the 
Agnidh  is  male,  and  the  N esh fri  female, — a  pro- 
ductive union  is  thus  brought  about.  The  Neshfri 
leads  up  the  lady  and  makes  her  exchange  looks 
with  the  Udgatr/-,  with  '  Thou  art  Pra^apati,  the 

^  '  But  if  it  be  an  Ukthya,  or  Shoda^in,  or  Atiratra,  or  Va^apeya, 
Ka«va  text.     See  towards  the  end  of  next  note. 

^  Katy.  X,  7  and  schol.  supply  the  following  details.  The 
Unnetr?'  puts  down  the  Z'amasa  cups  behind  the  high  altar,  and 
pours  into  them  the  entire  Soma-juice  remaining  in  the  Putabhr/t, 
putting  but  little  into  the  Hotr/'s  cup,  to  leave  room  in  it  for  the 
dhruva  libation.  Besides  this  the  Agrayawa  is  the  only  Soma  that 
remains.  The  Adhvaryu  then,  by  touching  the  Soma  in  the 
Hotr/'s  cup  with  two  stalks  of  grass,  gives  the  signal  for  the 
chanting  of  the  Agnish/oma  Saman  (viz.  the  Ya^?iaya^?liya, 
Samav.  11,  53,  54),  wrapping  up  his  head,  if  he  chooses,  in  the 
same  way  as  the  Udgatr/s.  jMeanwhile  the  Nesh/r/  leads  up  the 
lady  through  the  back  door  into  the  Sadas,  makes  her  sit  down 
north  of  the  Udgat/Y  and  exchange  looks  with  the  latter  three 
times  (at  the  '  Hi;;?,'  see  p.  308,  note  2).  Three  times  also  (at  every 
Nidhana)  she  uncovers  her  right  leg  and  pours  on  it  some  of  the 
panne^ani  water  fetched  by  her  in  the  morning  (see  III,  9,  3,  27), 


IV  KANDA,    4  ADHYAYA,    3  BRAHMAiVA,    I.  369 

male,  the  bestower  ofseed:  lay  thou  seed  into 
me!'  The  Udgatri  is  Pra^apati,  and  the  lady  is  a 
woman  :  a  productive  union  is  thus  brought  about. 

Third  BRAHMAiVA. 

I.  The  metres,  forsooth,  are  the  (draught)  cattle 
of  the  gods.    Even  as  harnessed  cattle  here  on  earth 

\vhereuf)on  she  returns  to  her  own  tent.  Then  follows  the 
recitation  of  the  Agnimaruta  jastra,  consisting  of  the  fol- 
lowing parts  :— 

Sukta  (hymn),  Rig-veda  III,  3,  to  Agni  Vaijvanara,  with  Nivid 

('  May  Agni  Vai^vanara  feast  on  this  Soma,'  &c.)  inserted 

before  the  last  verse. 
Dhayya,  I,  43,  6 ;  or  (verse  to  Rudra)  II,  33,  i. 
Sukta,  I,  87,  to  Maruts,  with  Nivid  ('May  the  Maruts  feast  on 

this  Soma,'  &c.)  before  the  last  verse. 
Stotriya  pragatha,  VI,  48,  1-2  (identical  with  the  text  of 

the  Ya^7~iaya^Miya  Saman). 
Anurupa  pragatha,  VII,  16,  1 1-12  (antistrophe). 
Sukta  to  Agni  Catavedas,  I,  143,  with  Nivid  before  the  last  verse. 
Tristich  to  Apa-^  (waters),  X,  9,  1-3,  recited  in  breaks,  the  Hotri 

having  previously  uncovered  his  head  (as  do  the  other  priests) 

and  touched  water,  and  the  others  holding  on  to  him  from 

behind.     This  and  the  following  parts  also  have  the  Ahava 

('  somsa.vom  ')  before  each  of  them. 
Verse  VI,  50,  14  to  Agni  Budhnya. 
Verses  V,  46,  7-8  to  wives  of  gods. 
Verses  11,  32,  4-5  to  Raka. 

Verse  VI,  49,  7  to  Paviravi  (daughter  of  lightning). 
Verse  X,  14,  4  to  Yama. 
Verse  X,  14,  3  to  Kavyas  (manes). 
Verses  X,  15,  i,  3,  2  to  Pitara/i  (fathers),  with  the  Ahava  before 

each  verse. 
Anupaniya  (or  Svadushkiliya)  verses  VI,  47,  1-4  to  Indra.    After 

each  of  the  first  three  the  Adhvaryu  may  respond  to  the 

Hotrfs  Ahava,  with  '  madamo  daiva '  (instead  of  '  ja?;^samo 

daiva').     See  note  on  IV,  3,  2,  ii. 
Verse  to  Vish«u  and  Varuwa  (Atharva-veda  VII,  25,  1). 

[26]  B  b 


370  ^-ATAPATHA-BRAHMAiVA, 


draw  for  men,  so  do  the  harnessed  metres  draw  the 
sacrifice  for  the  gods.  And  whenever  the  metres 
gratified  the  gods,  then  the  gods  gratified  the  metres. 
Now  it  has  been  previous  to  this,  that  the  har- 
nessed metres  have  drawn  the  sacrifice  to  the  gods, 
that  they  have  gratified  them^: 

2.  He  now  draws  the  Hariyo^ana^  graha — the 
Hariyo^ana  being  the  metres — it  is  the  metres  he 
thereby  gratifies  :  this  is  why  he  draws  the  Hariyo- 
^ana  graha.  • 

3.  He  draws  it  as  an  additional  (Hbation) ;   since 

Verse  to  Vish;;u,  Rig-veda  I,  154,  i. 

Verse  to  Pra^apati,  X,  53,  6. 

Paridhaniya  (concluding  verse)  IV,  17,  20,  in  reciting  which  the 

Hotn  touches  the  ground  ;  and  during  the  recitation  of  the 

last  pada  the  Dhruva  graha  is  poured  into  the  Uoin's  cup. 
Ukthavirya,  'Praise  has  been  sung  to  Indra,  to  the  gods,  for 

hearing  (?)  thee !' 
Ya^ya  (offering  prayer)  V,  60,  8,  at  the  conclusion  of  which 

libations  are  made  to  Agni   and    the   Maruts,   both  at  the 

Vasha/  and  Anuvasha/. 
Then  follow  the  after-offerings  of  the  animal  sacrifice  (see  III,  8, 

4,  I  seq.). 

At  the  Ulithya  (and  other  Soma-sacrifices)  the  Ukthya  graha 
is  drawn  immediately  after  the  drawing  of  the  Agrayawa  (see  IV, 
3,  5,  24,  with  note).  Previous  to  the  after-offerings  the  Ukthya 
graha  is  divided,  as  at  the  morning  and  midday  performances 
(see  p.  293,  note  2),  between  the  three  Hotrakas,  with  a  view  to  the 
recitation  of  their  jastras  which  form  the  distinctive  feature  of  the 
Ukthya  sacrifice,  bringing  up  the  number  of  jastras  (and  stotras) 
from  twelve  (of  the  Agnish/oma)  to  fifteen.  Besides,  the  Ukthya 
requires  the  immolation  of  at  least  two  victims  on  the  Som»-day, 
viz.  a  he-goat  to  Indra  and  Agni,  besides  the  one  to  Agni. 

^  See  I,  8,  2,  8  ;  the  translation  has  been  amended  in  accord- 
ance with  Professor  Whitney's  suggestions,  American  Journal  of 
Philology,  III,  p.  406. 

2  That  is,  referring  to  the  '  hari-yo^ana,'  or  (Indra's)  team  of  bay 
steeds. 


IV  KAiVDA,    4  ADHYAYA,    3  BRAHMAA'A,   7.  37 1 

he  draws  it  when  he  (the  Hotrt)  pronounces  the 
'All-hail  and  blessinori.'  For  there  are  here  the 
gods,  and  the  metres  in  addition  to  them  ;  and  there 
are  men,  and  beasts  in  addition  to  them  :  therefore 
he  draws  it  as  an  additional  one. 

4.  He  draws  it  in  the  Dro/mkala^a.  Now  Soma 
w^as  Vmra.  When  the  gods  slew  him,  his  head 
rolled  off  - :  It  became  the  Dro;/akala^a.  Thereinto 
flowed  together  so  much  of  the  juice  as  it  could 
hold^;  that  was  in  excess;  and  so  is  this  graha  in 
excess  :  he  thus  puts  the  excess  to  the  excess, — 
therefore  he  draws  it  in  the  Dro;/akala5-a. 

5.  He  draws  it  without  a  puroru/^-formula,  for  he 
draws  it  for  the  metres ;  and  in  that  he  draws  it  for 
the  metres,  even  thereby  that  (graha)  of  his  becomes 
supplied  with  a  puroru/^ :  therefore  he  draws  it  with- 
out a  purorui". 

6.  He  now  draws  it  from  that  (Agraya;^a  graha) 
with  (Vaf.  S.  VIH,  ii),  'Thou  art  taken  with  a 
support:  of  bay  colour  art  thou,  meet  for 
the  team  of  bay  steeds, — thee  to  the  pair  of 
bay  steeds!'  Now,  the  two  bay  horses  are  the  J^i^ 
and  Saman  :  it  is  for  the  Ri/e  and  Saman  that  he 
draws  it. 

7.  He  then  pours  parched  grain  into  it  with,  '  Ye 
are  the  bays'  grains,  united  with  the  Soma  for 


1 


For  the  6'am-yos,  see  parti,  p.  254,  note.  The  pronuncia- 
tion of  that  formula  takes  place  after  the  offering  proper  is 
completed. 

2  .?  Or  burst  (udvavarta),  as  the  St.  Petersburg  Dictionary  takes  it. 
The  Kawva  text  reads, — Vrz'tro  vai  soma  asit  ta;«  yatradeva/z  patreshu 
vyagr/hwata  tasya  murdhno  (!)  vyavartta  sa  dro/zakala^-o  'bhavat. 

^  Yavan  va  yavan  va  rasa^,  (?  some  indeterminate  quantity  of  the 
juice.)     Cf.  IV,  4,  5,  13. 

B  b  2 


372  DATAPATH  A-BRAHMAiVA. 


Indra!'  Whatever  metres  there  are,  both  measured 
and  unmeasured,  they  all  thereby  drink  (of  the 
Soma^). 

8.  For  this  (libation)  the  Unnetr/^  calls  for  the 
6^rausha/; — for  the  Unnetr/  is  in  excess  (additional), 
since  he  does  not  call  for  the  ^Srausha/  for  any  other 
(libation) ;  and  this  libation  also  is  in  excess :  thus 
he  puts  the  excess  to  the  excess, — therefore  the 
Unnetr^  calls  for  the  6'rausha/. 

9.  Placing  (the  Dro/mkala^a)  on  his  head,  he  calls 
for  the  KS'rausha/, — for  this  (vessel)  is  his  (Soma's) 
head.  He  first  says  (to  the  Maltravaru;m),  '  Recite 
(the  invitatory  prayer)  for  the  Soma-draughts  with 
grains!'  Having  called  for  the  ^'rausha/,  he  says, 
'  Prompt  (the  Hot;-/  to  pronounce  the  offering  prayer 
on)  the  Soma-draughts  with  grain  brought  forward  =^!' 
and  offers  as  the  Vasha/  and  Anuvasha/  are  uttered. 
They  then  divide  the  grain  between  them  for  the 
sake  of  the  Soma-draught. 

10.  Now  some  take  the  Dro;^akala5-a  over  to  the 
Hot;-?,  on  the  ground  that  'the  draught  belongs  to 
the  utterer  of  the  Vasha/.'  But  let  him  not  do  it 
thus ;  for  the  other  draughts  are  (taken  by  the 
respective  priests)  according  to  the  /{'amasa  cups,  but 
this  one  is  In  excess  :  therefore  there  is  a  draught 
in  it  for  all  of  them, — for  this  reason  they  divide 
the  grain  between  them  for  the  sake  of  the  Soma- 


draught. 


^  The  text  might  also  be  taken  in  the  sense  of '  Whatever  metre 
there  is,  both  measured  and  unmeasured,  all  that  he  thereby  con- 
sumes.' The  libation  is,  however,  taken  out  for  the  metres  or 
cattle,  represented  by  the  grain. 

2  Instead  of  the  Agnidhra,  see  I,  5,  2,  16,  with  note. 

^  Regarding  '  prasthitam,'  see  p.  198,  note  3. 


IV  KAA^DA,    4  ADHYAYA,   3  BRAHMAiVA,    I  3.         2>7 Z 


11.  They  must  not  bite  them  with  their  teeth, — 
for  these  (grains)  mean  cattle, — thinking  '  lest  we 
should  do  aught  to  crush  our  cattle ! '  They  only 
drink  it  in  with  their  breath \  with  (Va^.  S.  VIII, 
12), 'What  horse-winning,  what  cow-winning 
draught  is  thine-;'  for  they  are  cattle:  therefore 
he  says,  'what  horse-winning,  what  cow-winning 
draught  is  thine;' — *Of  that  draught,  offered 
with  Ya^us,  praised  by  chantsV — for  Ya^us- 
prayers  have  indeed  been  offered,  and  chants  have 
been  chanted;  —  'sung  by  hymns,'  —  for  songs 
(^astras)  have  been  sung; — 'Of  the  invited''  do  I 
drink,  invited,' — for  invited,  he  now  drinks  of  the 
invited. 

12.  They  must  not  throw  them  into  the  fire,  lest 
they  offer  remains  (of  offerings)  in  the  fire.  They 
rather  throw  them  on  the  high  altar :  thus  they  are 
not  excluded  from  the  sacrifice. 

13.  Thereupon  they  touch  the  vessels  filled  (with 
water ^)  which  some  call  Apsushoma//  (Soma-draughts 
in  water).     For  even  as  a  yoked  (animal)  draws,  so 

1  They  are  only  to  smell  the  grains  steeped  in  the  Soma-juice. 

^  The  Ka/zva  recension  adds,  '  O  divine  Soma  ! ' 

^  Lit.,  having  Ya^us  offered,  and  chants  chanted  for  it. 

*  ?  I.  e.  '  that  to  which  I  am  invited.' 

^  That  is,  the  ten  if'amasins  touch  their  respective  /^amasa  cups, 
filled  with  water  and  placed  in  the  proper  order  from  south  to 
north,  behind  the  pit  (Htvala),  after  putdng  fresh  kura  stalks  on 
them.  Those  priests  who  have  no  cups  of  their  own  touch  the  cups 
of  those  with  whom  they  are  most  nearly  connected,  viz.  the  four 
Adhvaryus  that  of  the  Nesh/r/,  the  Udgatr/'s  assistants  that  of  their 
principal,  the  Gravastut  that  of  the  Hotr;'.  ^Thereupon  they  touch 
their  faces  and  betake  themselves  to  the  Agnidhra  fire-house,  to 
partake  of  sour  milk.  Then  follow,  on  the  Garhapatya  (at  the  front 
hall  door),  the  Patnisa;;/ya^as  of  the  cakes  of  the  animal  offering, 
followed  by  the  Samish/aya^us.     See  also  La/y.  ^r.  II,  11,  16  seq. 


3  74  ^ATAPATHA-BRAHMAiVA. 

do  they  who  perform  the  priestly  duties.  But  the 
yoked  (animal)  galls  or  scratches  itself;  and  water 
is  a  means  of  soothing,  a  medicine  :  thus  wherever 
in  this  (sacrifice)  they  gall  or  scratch  themselves — 
water  being  a  means  of  soothing — they  soothe  by 
that  means  of  soothing,  water ;  they  heal  it  by  water. 
This  is  why  they  touch  the  vessels  filled  (with  water). 

14.  They  touch  them  with  (Va^.  S.  VIII,  14), 
'With  lustre,  with  sap,  with  bodies^  have  we 
united, — with  the  happy  spirit:  may  Tvash/rz, 
the  dispenser  of  boons,  grant  us  riches,  and 
may  he  smooth  what  was  injured  in  our  body!' 
thus  they  heal  what  was  torn. 

15.  They  then  touch  their  faces.  There  is  a  two- 
fold reason  why  they  touch  their  faces ; — water,  for- 
sooth, is  the  elixir  of  immortality  :  it  is  with  the  elixir 
of  immortality  that  they  thus  touch  themselves.  And, 
moreover,  they  thus  deposit  that  holy  work  into  their 
own  self:  therefore  they  touch  their  faces. 

Fourth  BRAHMAiVA. 

E.    Concluding  Ceremonies. 

T.  Now,  it  is  nine  Samish/aya^us^  he  offers  on 
this  occasion.  The  reason  why  he  offers  nine  Sa- 
mish/aya^us  is  that  those  stotra-verses  at  the  Bahish- 
pavamana^  chant  amount  to  nine.  Thus  there  is 
at  both  ends  an  inferior  (incomplete)  vira^*,  for  the 

^  See  I,  9,  3,  6.  Cf.  Atharva-veda  VI,  53,  3.  TheTa«</ya  Br.  I, 
3,  9  reads  '  sawz  tapobhi/^'  (with  fervour). 

^  See  I,  9,  2,  25  seq. 

^  See  p.  310,  note  i. 

*  The  vira^  consists  of  padas  of  ten  syllables.  For  the  same 
speculation,  see  II,  5,  i,  20. 


IV  KAA'DA,    4  ADHYAYA,    4  BRAHMAiVA,  6.  375 


sake  of  production  :  it  was  from  that  same  inferior 
(lower)  source  of  production  on  both  sides  that  Pra- 
,^apati  produced  the  creatures, — from  the  one  (he 
created)  the  upright,  and  from  the  other  those  tend- 
ing to  the  ground.  And  in  hke  manner  does  he 
(the  Adhvaryu)  now  create  creatures  from  that  lower 
source  of  production  on  both  sides, — from  the  one 
the  upright,  and  from  the  other  those  tending  to  the 
ground. 

2.  The  call  *  Hhn  is  the  tenth  of  stotra- verses, 
and  the  '  Svaha'  (the  tenth)  of  these  (Samish/ayac^us)  : 
and  thus  does  this  incomplete  vira^-  come  to  consist 
of  tens  and  tens. 

3.  And  as  to  why  they  are  called  Samish/ayaj-'us. 
Whatever  deities  he  invites  at  this  sacrifice,  and  for 
whatever  deities  this  sacrifice  is  performed,  they  all 
are  thereby  '  sacrificed-to  together'  (sam-ish/a); 
and  because,  after  all  those  (deities)  have  been  'sacri- 
ficed-to  together,'  he  now  offers  those  (libations), 
therefore  they  are  called  Samish/aya^us. 

4.  And  as  to  why  he  offers  the  Samish/aya^us. 
Now,  the  self  of  him  who  has  sacrificed  has,  as  it 
were,  become  emptied,  since  he  gives  away  of  what- 
ever is  his  :  it  is  him  he  fills  again  by  three  out  of 
these  (oblations). 

5.  And  as  to  the  three  following  which  he  offers, — 
whatever  deities  he  invites  at  this  sacrifice,  and  for 
whatever  deities  this  sacrifice  is  performed,  they 
continue  waiting  till  the  Samish/aya^us  are  performed, 
thinking,  'These,  forsooth,  he  must  offer  unto  us!' 
It  is  these  same  deities  he  thereby  dismisses  in  due 
form  whithersoever  their  course  lies. 

6.  And  as  to  the  three  last  which  he  offers, — in 
performing  the   sacrifice   he    has    produced  it,  and. 


37^  5ATAPATHA-BRAHMAiVA. 

having  produced  it,  he  firmly  establishes  it  where 
there  is  a  safe  resting-place  for  it :  this  is  why  he 
performs  the  Samish/aya^us. 

7.  He  offers  (the  first)  with  (Va^.  S.  VIII,  15; 
Rig-veda  V,  42,  4),  'With  thought  lead  us,  O 
Indra,  to  meet  with  kine,' — 'with  thought:'  him 
who  was  emptied  he  thereby  fills  with  thought; 
'with  kine;'  him  who  was  emptied  he  thereby  fills 
with  kine  ; — '  with  patrons,  O  mighty  Lord,  with 
well-being;  with  prayer  which  is  divinely  in- 
spired^'— 'with  prayer:'  him  who  was  emptied  he 
thereby  fills  with  prayer; — 'with  the  favour  of  the 
adorable  gods !    Hail!' 

8.  [The  second  with  Va^.  S.  VIII,  16], 'With 
lustre,  with  sap,  with  bodies,'  —  'with  lustre:' 
him  who  was  emptied  he  thereby  fills  with  lustre ; 
'  with  sap,' — sap  is  vigour — him  who  was  emptied  he 
thus  fills  with  sap; — 'We  have  united,  with  the 
happy  spirit :  may  Tvash/r/,  the  dispenser  of 
boons,  grant  us  riches,  and  may  he  smooth 
what  was  injured  in  our  body!'  Thus  they  heal 
what  was  torn. 

9.  [The  third  with  Va^.  S.  VI II,  17;  Atharva-veda 
VII,  17,  4],  '  May  the  gracious  Dhatr/,  Savitrz, 
Pra^apati,  the  guardian  of  treasures,  and  the 
divine  Agnl  accept  this  (offering)  ;  and  Tvash- 
tri  and  Vish;^u:  grant  ye  willingly  to  the 
sacrificer  wealth  together  with  children  ! 
Hail!'  Him  who  was  emptied  he  fills  again,  when 
he  says,  '  grant  ye  wealth  to  the  sacrificer.  Hail !' 


^  ?  The  author  of  the  Brahmawa  would  rather  seem  to  take  it  in 
the  sense  of '  with  the  priestly  authority  (sacerdotium)  instituted  by 
the  gods.' 


IV  KAA'DA,    4  ADHYAYA,    4  BRAHMAiVA,   12.         '^^'] 

10.  [The  fourth  with  Va^^.  S.  VIII,  iS^],  'Acces- 
sible homes  have  we  prepared  for  you,  O  gods, 
who  graciously  came  to  this  Soma  feast;' — 
whereby  he  means  to  say,  '  seats  easy  of  access  we 
have  prepared  for  you,  O  gods,  who  have  graciously 
come  to  this  Soma  feast ;' — '  Carrying  and  driving 
the  offerings,'  thereby  he  dismisses  the  several 
deities ;  '  Those  forsooth  who  are  without  cars  may 
go  away  carrying ;  and  those  who  have  cars  may  go 
away  driving,'  this  is  what  he  means  to  say ;  there- 
fore he  says,  *  Carrying  and  driving  the  offerings ;' — 
'  bestow  goods  on  him,  ye  good  !    Hail !' 

11.  [The  fifth  with  Vaf.  S.  VI 1 1,  19;  Atharva-veda 
VII,  97,  3],  'The  willing  gods  whom  thou,  O 
God,  b  rough  test  hither,  speed  them  each  to  his 
own  abode,  O  Agni !'  For  to  Agni  he  said,  '  Bring 
hither  such  and  such  gods !  bring  hither  such  and 
such  gods!'  and  to  him  he  now  says,  'Whatever 
gods  thou  hast  brought  hither,  make  them  go  whither- 
soever their  course  lies  !' — '  Ye  have  all  eaten  and 
drunk,' — for  they  have  eaten  the  cakes  of  the  animal 
offering,  and  they  have  drunk  the  king  Soma  :  there- 
fore he  says, '  ye  have  all  eaten  and  drunk  ;' — '  Draw 
ye  nigh  to  the  air,  to  the  heat,  to  the  light! 
Hail !'    Hereby,  then,  he  dismisses  the  deities. 

12.  [The  sixth  with  Va^.  S.  VIII,  20],  'Thee,  O 
Agni,  have  we  chosen  here  for  our  Hotrz  at 
the  opening  of  this  sacrifice:  severally  hast 
thou  offered  to  them,  and  severally  hast  thou 
toiled;  well-knowing  the  sacrifice,  draw  thou 
nigh^,  thou  the  wise!  Hail!'  by  this  (verse)  he 
releases  Agni,  dismisses  Agni. 

^  Cf.  Atharva-veda  VII,  97,  4. 

^  That  is,  according  to  Mahidhara,  'knowing  that  the  sacrifice 


378  5ATAPATHA-BRAHMAiVA. 

13.  [The  seventh  with  Va^^-.  S.  VIII,  21],  'Ye 
path-finding  gods,' — for  the  gods  are,  indeed, 
the  finders  of  the  path;  —  'having  found  the 
path,' — '  having  found  the  sacrifice,'  he  thereby 
means  to  say; — 'go  ye  in  the  path!'  therewith  he 
dismisses  them  in  due  form  ; — 'O  divine  Lord  of 
mind,  this  sacrifice — Svaha! — give  thou  to  the 
wind!'  for  the  sacrifice,  indeed,  is  yonder  blowing 
(wind) :  having  thus  completed  this  sacrifice,  he 
establishes  it  in  that  sacrifice,  and  thus  unites  sacri- 
fice with  sacrifice, — hence  he  says,  '  Svaha !  give  (it) 
to  the  wind  ! ' 

14.  [The  eighth  with  Va^ .  S.  VIII,  22],  '  O  sacri- 
fice, go  to  the  sacrifice,  go  to  the  lord  of  the 
sacrifice,  go  to  thine  own  womb,  Hail!' — the 
sacrifice,  thus  established,  he  thereby  establishes  in 
its  own  womb.  [The  ninth  he  offers  with],  'This 
is  thy  sacrifice,  O  lord  of  the  sacrifice,  bestow- 
ing numerous  heroes,  together  with  the  song 
of  praise  :  do  thou  accept  it,  Hail !'  the  sacrifice, 
thus  established,  bestowing  numerous  heroes,  toge- 
ther with  the  song  of  praise  he  thereby  finally 
establishes  in  the  sacrificer. 

Fifth  Brahmaa^a. 

I.  He  now  betakes  himself  to  the  expiatory  bath 
(avabhrz'tha).  The  reason  why  he  betakes  him- 
self to  the  expiatory  bath  is  this.  What  vital  sap 
there  has  been  in  him  (Soma  and  the  sacrificer),  that 
(sap)  of  his  he  (the  priest)  has  produced  (extracted) 
for    the   offerings.     Now   that  body  (of  Soma,  i.  e. 

is  accomplished,  go  thou  to  thine  own  house!'   Cf.  Atharva-veda 
VII,  97,  I  ('draw  near  to  Soma !'). 


IV  KANDA,    4  ADHYAYA,    5   BRAHMAA'A,   3.  379 

the  Soma-husks), — there  is  no  sap  in  it ;  (yet)  it 
is  not  to  be  cast  away  :  they  take  it  down  to  the 
water  and — water  being  sap — he  puts  that  sap  into 
it.  Thus  he  unites  him  with  that  sap,  and  thus  he 
produces  him  from  it, — he  (Soma),  even  when  pro- 
duced, produces  him  (the  sacrificer)'  :  and  because 
they  take  it  down  (ava-hr/-)  to  the  water,  therefore 
(the  bath  is  called)  avabhmha. 

2.  In  the  first  place  he  performs  the  Samish/aya^us 
offerings,  for  the  Saniish/aya^us  are  the  extreme  end 
of  the  sacrifice.  As  soon  as  he  has  performed  the 
Samish/'aya^s,  they  go  together  to  the  /^atvala  (pit) 
with  whatever  he  (the  sacrificer)  has  about  him^ : 
both  the  black-deer's  horn^  and  the  girdle  he  throws 
into  the  pit, — 

3.  With  (Va,^.  S.  VIII,  23),  'Be  thou  nor  adder 
nor  viper!'  Now  when  they  take  the  Soma-husks 
down  to  the  water,  that  forsooth  is  the  wishingf  of 
'  good-speed \''  to  it,  and  this  now  is  the  'good-speed  ! ' 
to  him  (the  sacrificer) ;  for  snakes  are  like  rope,  and 
snakes'  haunts  are  like  wells  (pits),  and  there  is  as 
it  were  a  feud  between  men  and  snakes  :  '  Lest  that 
should  spring  therefrom,'  he  thinks,  and  therefore  he 
says,  '  Be  thou  nor  adder  nor  viper!' 


^  ?  That  is,  as  the  Soma  plants  become  juicy  again,  so  the  sacri- 
ficer has  his  vital  sap  or  spirit  restored. 

2  Or,  according  to  the  St.  Petersburg  Dictionary,  '  they  throw  it 
into  the  water.' 

^  Or,  whatever  is  connected  with  Soma  (?).  According  to  Katy. 
X,  8,  12,  19  the  throne  (asandi)  and  Audumbari,  as  well  as  the 
Soma  vessels,  Dro;/akalaja,  &c.,  are  to  be  carried  in  the  first  place 
to  the  Htvala,  and  from  there  to  the  water. 

*  See  III,  2,  I,  18.  The  Pratiprasthatr/  is  silently  to  throw  after 
the  lady's  zone  and  peg  (for  scratching  herself). 

^  For  the  'svagakara,'  see  I,  8,  3,  11. 


380  ^-ATAPATHA-BRAHMAiVA. 

4.  He  then  makes  (the  sacrificer)  say  (Rig-veda 
I,  24,  8),  'Broad  forsooth  is  the  path  which 
king  Varu^^a  hath  made  for  the  sun  to  walk 
along,' — whereby  he  means  to  say,  'even  as  there 
is  for  the  sun  that  broad  path,  free  from  danger  and 
injury,  so  may  there  be  for  me  here  a  broad  path, 
free  from  danger  and  injury.' 

5.  'For  the  footless  hath  he  made  feet  to 
put  down\'  for,  although  he  (the  sun)  is  footless, 
yet  he  is  able  to  walk; — 'And  the  forbidder  is 
he  of  all  that  woundeth  the  heart,' — thus  he  frees 
him  from  every  guilt  and  evil  of  the  heart. 

6.  He  then  says,  'Sing  the  Saman ! '  or  'Speak 
the  Saman  ! '  but  let  him  rather  say  '  Sing,'  for  they 
do  sing  the  Saman.  The  reason  why  he  sings  the 
Saman  is  that  the  evil  spirits  may  not  injure  that 
body  of  his  outside  the  sacrifice,  for  the  Saman  is  a 
repeller  of  the  evil  spirits. 

7.  He  (the  Prastotrz)  sings  a  (verse)  to  Agni,  for 
Agni  is  a  repeller  of  the  evil  spirits.  He  sings  in 
the  Ati-^/^andas ;  for  this,  the  Ati/^/^andas,  is  all 
the  metres  2:  therefore  he  sings  in  the  Ati/'/zandas. 

8.  He  sings,  'Agni  burneth,  Agni  en- 
countereth  with  flames, — Ahava/il  Ahava/^^!' 
Thus  he  drives  the  evil  spirits  away  from  here. 

^  Or,  '  To  the  footless  he  has  given  to  put  down  his  feet : '  in 
either  sense  it  seems  to  be  taken  by  the  author  of  the  Brahma«a 
(and  the  St.  Petersburg  Dictionary).  Perhaps,  however,  'apade* 
had  better  be  taken,  with  Mahidhara  (and  Saya«a?),  in  the  sense  of 
'  padarahite,'  i.  e.  '  in  the  trackless  (ether)  he  caused  him  (the  sun) 
to  plant  his  feet.'  Similarly  Ludwig,  '  Im  Ortlosen  hat  er  sie  die 
Fiisse  niedersetzen  lassen.' 

2  '  Esha  vai  sarvam  ati  yad  ati/^/zanda^,'  Ka«va  text.  Ati/^-^andas, 
i.  e.  over-metre,  redundant  metre,  is  the  generic  term  for  metres 
consisting  of  more  than  forty-eight  syllables. 

^  All  the  priests,  as  well  as  the  sacrificer,  are  to  join  in  the 


IV  KANDA,    4  ADHYAYA,  5  BRAHMAA^A,  1 3.    38  I 

9.  They  walk  out  (from  the  sacrificial  ground) 
northwards,  along  the  back  of  the  pit  and  the  front 
side  of  the  Agnidhra  :  then  they  proceed  in  whatever 
direction  the  water  is. 

10.  Where  there  is  a  standing  pool  of  flowing 
water,  there  let  him  (the  sacrificer)  descend  into  the 
water — for  whatsoever  parts  of  flowing  water  flow 
not,  these  are  holden  by  Varu;^a ;  and  the  expiatory 
bath  belonofs  to  Varu;2a — to  free  himself  from 
Varu;2a.  But  if  he  does  not  find  such,  he  may 
descend  into  any  water. 

11.  While  he  makes  him  descend  into  the  water, 
he  bids  him  say,  'HomagebetoVaru;/a:  down- 
trodden is  Varu;^a's  snare  !'  thus  he  delivers  him 
from  every  snare  of  Varu;^a,  from  every  (infliction  ^) 
of  Varu;^a. 

12.  Thereupon,  taking  ghee  in  four  ladlings,  and 
throwing  down  a  kindling-stick  (on  the  water),  he 
offers  thereon,  with  (Va^.  S.  VIII,  24),  'The  face 
of  Agni,  the  waters,  have  I  entered,  escaping 
from  the  power  of  demons,  O  son  of  the 
waters!  In  every  homestead  o f f e r  thou 
the  log,  O  Agni!  let  thy  tongue  dart  forth 
towards  the  ghee, — Hail ! ' 

13.  Now,  once  on  a  time,  the  gods  made  so  much 
of  Agni,  as  would  go  in  -,  enter  the  water,  in  order 
that  the  evil  spirits  should  not  rise  therefrom ; 
for  Agni  is  the  repeller  of  evil  spirits.  It  is 
him   he   kindles  by  this   kindling-stick   and   by  this 

nidhana  (finale,  or  concluding  word  of  the  Saman).  According  to 
Katy.  X,  8,  16,  17  the  Saman  is  chanted  thrice,  viz.  in  starting 
from  the  /^atvala,  midway,  and  at  the  water-side. 

^  Or  guilt  against  Varu«a.     See  p.  221,  note  i. 

^  Agner  yavad  va  yavad  va.     Cf.  p.  371,  note  3. 


382  DATAPATH  A-BRAHMA2VA. 

oblation,  thinking  '  On  the  kindled  (fire)  will  I  offer 
to  the  gods  ! ' 

14.  Then,  having  taken  ghee  a  second  time  in 
four  ladlings,  and  having  called  for  the  (Agnidhra's) 
K^rausha/,  he  says,  '  Pronounce  the  offering  prayer 
to  the  Kindling-sticks!'  He  offers  four  fore- 
offerings,  omitting  that  to  the  Barhis  ^ — the  Barhis 
being  offspring,  and  the  expiatory  bath  belonging  to 
Varu;^a — lest  Varu;2a  should  seize  upon  his  offspring. 
This  is  why  he  offers  four  fore-offerings,  omitting 
that  to  the  Barhis. 

15.  Then  follows  a  cake  on  one  potsherd  for 
Varu;^a.  For  whatever  sap  there  had  been  in  him 
(Soma),  that  sap  of  his  he  has  produced  (extracted) 
for  the  offerings.  Now  that  body :  there  is  no  sap 
in  it.  But  the  cake  is  sap  :  that  sap  he  puts  into  it. 
Thus  he  unites  him  with  that  sap,  and  so  produces 
him  from  it, — he  (Soma),  even  when  produced,  pro- 
duces him  (the  sacrificer):  hence  there  is  a  cake  on 
one  potsherd  for  Varu;ea. 

16.  Having  made  an  '  underlayer'  of  ghee  (in  the 
offering-spoon),  he  says,  while  making  the  cuttings 
from  the  cake  ^,  '  Recite  (the  invitatory  prayer)  to 
Varu;^a ! '  Here  now  some  make  two  cuttings  from 
the  Soma-husks,  but  let  him  not  do  so ;  for  that 
(heap  of  husks)  is  an  empty  body,  unfit  for  offering. 
He  makes  two  cuttings  (from  the  cake)  and  bastes 
them  once  with  ghee,  and  anoints  (replenishes  the 
places  whence)  the  cuttings  (have  been  made). 
Having  called  for  the  ^Srausha/,  he  says,  '  Recite  the 

^  For  the  usual  five  praya^as,  see  I,  5,  3,  8-13. 

^  As  a  rule,  cakes  on  one  potsherd  are  to  be  offered  entu-e. 
The  present  cake,  however,  is  to  be  an  exception,  and  the  usual 
two  portions  are  to  be  cut  from  it.     See  part  i,  p.  192,  note. 


IV  KANDA,    4  ADHYAYA,    5  BRAHMAA'A,    1 9,  383 


^ 


offering  prayer  to  Varuna. ! '  and  offers  as  the  Vasha/ 
is  uttered. 

1 7.  Then,  having  made  an  iinderlayer  of  ghee,  he 
says,  while  putting  the  (remainder  of  the)  cake  (into 
the  spoon),  '  Recite  the  invitatory  prayer  to  Agni 
and  Varwia. ! '  This  is  for  (Agni)  Svishz'akm  ^ ;  and 
as  to  why  he  does  not  say  '  To  Agni,'  it  is  lest 
Varu;za  might  seize  upon  Agni.  If  before  he  has 
cut  twice  from  the  Soma-husks,  he  now  does  so 
once,  but  if  (he  did)  not,  he  need  not  heed  it.  He 
then  bastes  it  twice  with  butter  on  the  upper  side ; 
and  having  called  for  the  ^'rausha/,  he  says,  '  Recite 
the  offering  prayer  to  Agni  and  Varu;^a ! '  and  offers 
as  the  Vasha/  is  uttered. 

18.  Now  these  are  six  oblations ;  for  there  are  six 
seasons  in  the  year,  and  Varu;^a  is  the  year :  hence 
there  are  six  oblations. 

A 

19.  This  is  the  course  of  the  Adityas  ^ ;  and  these 
Ya^us,  they  say,  belong  to  the  Adityas.  Let  (the 
Adhvaryu)  endeavour  to  perform  as  much  of  it  as  is 
his  (the  sacrificer's)  wish.  And  if  the  sacrificer  tell 
him  to  do  otherwise,  then  he  should  do  otherwise. 
He  may  also  perform  those  same  four  fore-offerings, 
— omitting  that  to  the  Barhis — two  butter-portions, 
(the  oblations  of  cake)  to  Varu;^a  and  Agni-Varu;/a, 
and  two  after-offerings, — omitting  the  one  to  the 
Barhis  ; — this  makes  ten.      Now  the  vira^  consists 


'  See  I,  7,  3,  7  seq. 

^  Professor  Weber,  Ind.  Stud.  X,  p.  393,  refers  us  to  XIV,  9,  4, 
33,  where  it  is  stated  that  the  Va§-asaneyin  Adhvaryu  has  to  study 
the  Ya^us  of  the  Aditya  i?/shi.  One  might  also  be  inclined  to 
think  that,  by  '  Adityanam  ayanam  '  and  '  Angirasam  ayanam  '  the 
author  intended  to  connect  the  Agnish/oma  with  the  sacrificial 
sessions  designated  by  those  terms,  for  which  see  Asw.  Sr.  XII, 
1-2  ;  Ait.  Br.  IV,  17,  with  Haug's  notes. 


384  ■  5'ATAPATHA-BRAHMAiVA. 

of  ten   syllables,  and  the  sacrifice  is  vira^ :  thus  he 
makes  the  sacrifice  to  be  like  the  vira^. 

20.  This  is  the  course  of  the  Aiigiras.  Having 
performed  the  offerings  either  way,  (the  Adhvaryu) 
makes  the  pot,  in  which  the  husks  are,  float  with 
(Va^.  S.  VIII,  25),  'In  the  ocean,  in  the  waters, 
is  thy  heart  (O  Soma)' — for  the  ocean  is  the 
waters,  and  water  is  sap  :  that  sap  he  now  puts  into 
him  (Soma),  and  thus  he  unites  him  with  that  sap,  and 
produces  him  therefrom  ;  and  he  (Soma),  even  when 
produced,  produces  him  (the  sacrificer) ; — '  May  the 
plants  and  the  waters  unite  with  thee!'' — 
thereby  he  puts  two  kinds  of  sap  into  him,  that 
which  is  in  plants,  and  that  which  is  in  water, — 'that 
we  may  serve  thee,  O  lord  of  the  sacrifice,  in 
the  singing  of  praises  and  the  utterance  of 
worship ^  with  Svaha!'  Whatever  is  good  in  the 
sacrifice,  that  he  thereby  puts  into  him. 

21.  Thereupon,  letting  it  go,  he  stands  by  it  with 
(Va^'.  S.  VIII,  26),  'Ye  divine  waters,  this  is 
your  child,' — for  he  (Soma)  indeed  is  the  child  of 
the  waters, — '  bear  ye  him,  well-beloved,  well- 
nourished!'  he  thereby  makes  him  over  to  the 
waters  for  protection — 'This,  O  divine  Soma,  is 
thine  abode:  thrive  thou  well  therein,  and 
thrive  thou^  thoroughly!'  whereby  he  means  to 
say,  '  Be  thou  therein  for  our  happiness,  and  shield 
us  from  all  inflictions  ! ' 


^  See  part  i,  p.  249,  note  i. 

2  '  Vakshva'  is  by  INIahidhara  (and  apparently  by  the  author  of 
the  Brahma/^a)  referred  to  'vah;'  by  the  St.  Petersburg  Dictionary 
to  '  vas '  for  '  vatsva.'  I  have  referred  it  to  '  vaksh.'  The  Ka«va 
text  reads,  Pari  kz  vakshi  sa?7i  ka.  vakshiti  pari  Aa.  no  gopaya  sam 
/cd  na  edhity  evaitad  aha. 


IV  KANDA,    4  ADHYAYA,    5  BRAHMAiVA,   23.  385 

22.  He  then  immerses  it  with  (Va^.  S.  VIII,  27), 
'O  laving  bath,  laving  thou  glidest  along: 
with  the  help  of  the  gods  may  I  wipe  out  the 
sin  committed  against  the  gods;  and  with 
the  help  of  the  mortals  that  committed  against 
mortals!' — for  the  sin  committed  against  the  gods 
he  has  indeed  wiped  out  with  the  help  of  the  gods, 
namely,  with  the  help  of  king  Soma ;  and  the  sin 
committed  against  mortals  he  has  wiped  out  with  the 
help  of  mortals,  namely,  by  means  of  the  animal 
victim  and  the  sacrificial  cake  : — '  Preserve  me,  O 
god,  from  injury  from  the  fiercely-howling 
(demon)  ! '  whereby  he  means  to  say,  '  Preserve  me 
from  all  inflictions  ! ' 

23.  Thereupon  both  (the  sacrificer  and  his  wife) 
having  descended,  bathe,  and  wash  each  other's 
back.  Having  wrapped  themselves  in  fresh  gar- 
ments ^  they  step  out :  even  as  a  snake  casts  its  skin, 
so  does  he  cast  away  all  his  sin, — there  is  not  in  him 
even  as  much  sin  as  there  is  in  a  toothless  child. 
By  the  same  way  by  which  they  came  out  (from  the 
sacrificial  ground),  they  return  thither  ^ ;  and,  having 
returned,  he  puts  a  kindling-stick  on  the  Ahavaniya 
(at  the  front  hall-door)  with,  'Thou  art  the  kindler 
ofthe  gods!'  He  thereby  kindles  the  sacrificer  him- 

^  According  to  the  Manava  Sutra,  as  quoted  on  Katy.  X,  9,  6, 
the  sacrificer  wraps  himself  in  the  cloth  in  which  the  Soma  stalks 
were  tied  (somopanahana),  and  his  wife  in  the  outer  cloth  tied 
round  the  Soma  bundle  (paryawahana).  The  Soma  vessels  and 
implements  are  likewise  thrown  into  the  water. 

^  While  going  thither  they  all  mutter  the  Amahiya  verse,  Rig- 
veda  VIII,  48,  3, '  We  have  drunk  Soma,  we  have  become  immortal, 
we  have  gone  to  the  light,  we  have  attained  to  the  gods :  what 
now  can  the  enemy  do  unto  us,  what  the  guile,  O  immortal,  of  the 
mortal?' 

[26]  c  c 


386  S-ATAPATHA-BRAHMAiVA. 

self,  for   along  with   the  kindling  of  the  gods   the 
sacrificer  is  kindled  ^ 


Fifth  Adhyaya.     First  Brahmaa^a. 

1.  He  proceeds  with  the  rice-pap  to  Aditi,  as  the 
concluding  oblation.  The  reason  why  there  is  a 
rice-pap  for  Aditi  is  this.  Because,  on  that  former 
occasion^,  the  gods  said  to  her, '  Thine  forsooth  shall 
be  the  opening,  and  thine  the  concluding  oblation,' 
therefore  he  prepares  that  share  for  her  at  both 
ends  (of  the  Soma-sacrifice). 

2.  And  because,  on  that  occasion,  he  offers  when 
about  to  go  forth  (upa-pra-i)  to  buy  the  king  (Soma), 
therefore  that  (opening  oblation)  is  called  Praya- 
niya.  And  because  he  now  offers  after  coming  out 
(ud-a-i)  from  the  expiatory  bath,  therefore  this  (con- 
cluding oblation)  is  called  Udaya;2iya^  For  this 
indeed  is  one  and  the  same  oblation  :  to  Aditi  be- 
longs the  opening,  to  Aditi  the  concluding  (oblation); 
for  Aditi  is  this  (earth). 

3.  To  Pathya  Svasti  he  offers  first  (at  the  open- 
ing sacrifice) :  then  the  gods,  through  speech,  saw  their 
way  in  what  was  unknown  to  them,  for  by  speech  the 
confused  becomes  known.  But  now  that  it  is  known, 
he  performs  in  the  proper  order. 

4.  To  Agni  he  offers  first,  then  to  Soma,  then 
to  Savitr/,  then  to  Pathya  Svasti,  then  to  Aditi. 
Now  Pathya  Svasti  (the  wishing  of  a  'happy  journey') 

^  The  sacrificer  sits  down  behind  the  jaladvarya  fire  and  spreads 
the  black  deer-skin  over  his  knees ;  the  Adhvaryu  then  making  an 
oblation  of  ghee  from  the  dipping-spoon. 

*  See  III,  2,  3,  6.  ^  See  p.  48,  note  i. 


IV  KAA^DA,    5  ADHYAYA,    I   BRAHMAiVA,  8.  387 


is  speech,  and  Aditi  is  this  (earth)  :  on  her  the  gods 
thereby  established  speech,  and  thus  estabhshed 
thereon  speech  speaks  here. 

5.  Thereupon  he  slaughters  a  barren  anftban- 
dhya^  cow  for  Mitra  and  Varu/za.  And  this  indeed 
is  performed  as  a  different  sacrifice,  and  that  an 
animal  offering  ;  for  the  Samish/aya^is  form  the  end 
of  the  sacrifice. 

6.  The  reason  why  there  is  a  barren  cow  for 
Mitra  and  Varu/^a  is  this.  Whatever  part  of 
his  (sacrifice)  2  who  has  offered  is  well-offered  that 
part  of  his  Mitra  takes,  and  whatever  is  ill-offered 
that  Varu;m  takes. 

7.  Then  they  say, '  What  has  become  of  the  sacri- 
ficer  ?' — whatever  well-offered  part  of  his  (sacrifice) 
Mitra  here  takes,  that  he  now  again  surrenders  to 
him,  being  pleased  with  this  (cow)  ;  and  whatever 
ill-offered  part  of  his  Varu^^a  takes,  that  indeed  he 
makes  well-offered  for  him,  being  pleased  with  this 
(cow),  and  surrenders  it  again  to  him.  This  forsooth 
is  his  own  sacrifice^,  his  own  merit. 

8.  And  again,  why  there  is  a  barren  cow  for  Mitra 
and  Varuna.  Now,  when  the  gods  caused  the  cast 
seed  to  spring, — there  is  that  ^astra  called  Agnima- 
ruta*:  in  connection  therewith  it  is  explained  how 

^  The  meaning  of  this  technical  term  would  seem  to  be  '  to  be 
bound  (or  immolated)  after '  the  sacrifice. 

^  Or,  of  him,  the  sacrificer. 

^  That  is,  the  sacrifice  of  his  own  self. 

*  The  same  passage  occurs  at  I,  7,  4,  4,  where  I  erroneously 
supplied  '  samabhavat.'  It  is  a  broken,  incoherent  construction. 
The  explanation,  referred  to  in  these  two  passages,  may  be  Ait. 
Br.  Ill,  34,  though  in  that  case  one  might  have  expected  a  some- 
what closer  adherence  to  the  order  of  production  there  proposed ; 

C  C  2 


388  ^ATAPATHA-BRAHMAiVA. 

the  gods  caused  that  seed  to  spring.  From  it  the 
coals  (angara)  sprung,  and  from  the  coals  the  An- 
giras ;  and  after  that  the  other  animals^ 

9.  Then  the  dust  of  the  ashes  which  remained : 
therefrom  the  ass  was  produced, — hence  when  it  is 
dusty  anywhere,  people  say,  '  A  very  place  for  asses, 
forsooth 2 !'  And  when  no  sap  whatever  remained, — 
thence  was  produced  that  barren  cow  belonging  to 
Mitra  and  Varuwa ;  wherefore  that  (cow)  does  not 
bring  forth,  for  from  sap  seed  is  produced,  and  from 
seed  cattle.  And  because  she  was  produced  at  the 
end,  therefore  she  comes  after  the  end  of  the  sacri- 
fice. Hence  also  a  barren  cow  for  Mitra  and  Varuf^a 
is  the  most  proper  here  :  if  he  cannot  obtain  a  barren 
cow,  it  may  also  be  a  bullock^. 

10.  Then  the  Vij-ve  Deva/^  applied  themselves*  a 
second  time  :  thence  the  Vai^vadevi  (cow)  was  pro- 
duced ;  then  the  B^rhaspatya :  that  is  the  end,  for 
Brzliaspati  is  the  end. 

11.  And  whosoever   gives    a  thousand  or   more 


see  part  i,  p.  210,  note  i.     Regarding  the  Agnimaruta  jastra,  see 
above,  p.  369  note. 

^  ?  Or,  the  others,  the  animals  (tad  anv  anye  pai-ava-^).  Cp.  the 
French  idiom,  '  Les  femmes  et  nous  autres  hommes.'  The  Ka«va 
text  reads,  tad  anu  pa^-ava/z. 

^  The  Ka«va  reads.  And  when  they  (the  coals)  became  dust  of 
ashes,  the  ass  was  produced  therefrom :  hence  they  call  '  asses' 
place'  where  the  dust  of  the  ashes  (lies). 

'  Katy.  X,  9, 1 5  allows,  in  lieu  of  the  animal  offering,  an  oblation 
of  clotted  curds  (payasya  or  amiksha).     See  also  II,  4,  2,  14. 

*  ?  They  applied  their  minds,  or,  they  took  hold  (amarimr/janta)  : 
'Tad  u  vlyve  deva  mznmrisam  /^akrire  tato  dvitiya  vaij'vadevi 
samabhavat.'  Ka«va  text.  Perhaps  the  verb  has  here  the  same 
meaning  as  'dhu'  in  the  passage  of  the  Ait.  Br.  referred  to,  tad 
(reto)  maruto  'dhunvan. 


IV  KAA^DA,  5  ADHYAVA,    I   BRAHMAiVA,    I  3.         389 

(cows  to  the  priests),  he  will  slaughter  all  these  ;— 
indeed,  everything  is  obtained,  everything  conquered 
by  him  who  gives  a  thousand  or  more.  Those  (three) 
cows  are  everything,  (when  offered)  thus  in  the 
proper  order :  first  one  to  Mitra  and  Varu^^a,  then 
one  to  the  All-gods,  then  one  to  BWhaspati. 

12.  And  those  who  perform  a  long  sacrificial 
session,  for  a  year  or  more,  they  will  slaughter  all 
these  ^; — indeed  everything  is  obtained,  everything 
conquered  by  those  who  perform  a  long  sacrificial 
session,  for  a  year  or  more  :  those  (cows)  are  every- 
thing, (when  offered)  thus  in  the  proper  order. 

13.  Thereupon  he  performs  the  Udavasaniya 
ish/i  (completing  oblation).  He  prepares  a  cake 
on  five  potsherds  for  Agni.  Its  invitatory  and  of- 
fering prayers  are  five-footed  panktis-.  For  at  this 
time  the  sacrifice  of  him  who  has  sacrificed  is,  as  it 
were,  exhausted  in  strength  :  it,  as  it  were,  passes 
away  from  him.  Now  all  sacrifices  are  Agni,  since 
all  sacrifices  are  performed  in  him,  the  domestic 
sacrifices  as  w^ell  as  others.  He  thus  takes  hold 
again  of  the  sacrifice,  and  thus  that  sacrifice  of  his  is 


^  The  immolation  of  the  three  anubandhya  cows  is  prescribed  at 
the  end  of  the  Gavamayana  (see  note  on  IV,  5,  4,  14),  and  at  other 
Sattras  (sacrificial  session)  lasting  at  least  a  year,  and  endowed  with 
fees  of  at  least  a  thousand  cows,  except  the  Sarasvata  Sattra. 
Katy.  XIII,  4,  4,  5- 

2  The  Udavasaniya  ish/i  is  performed,  with  certain  modifica- 
tions, on  the  model  of  the  Paunaradheyiki  ish/i,  or  off"ering  for  the 
re-establishment  of  the  sacred  fire  ;  for  which  see  II,  2,  3,  4  seq., 
and  especially  the  notes  on  part  i,  p.  3 1 7  seq.  It  is  to  be  per- 
formed somewhere  north  of  the  sacrificial  ground  on  a  fire  pro- 
duced by  the  churning  of  the  arawis  or  (pairs  of)  churning-sticks, 
with  which  the  priests  have  previously  'lifted'  their  several  fires. 
See  p.  90,  notes  4  and  5;  and  part  i,  p.  396,  note  i. 


390  5'ATAPATHA-BRAHMAA'A. 


not  exhausted  in  strength,  and  does  not  pass  away 
from  him. 

14.  The  reason  why  the  cake  is  one  on  five  pot- 
sherds, and  the  invitatory  and  offering  prayers  are 
panktis  (verses  of  five  feet),  is  that  the  sacrifice  is 
fivefold.  He  thus  takes  hold  again  of  the  sacrifice, 
and  thus  that  sacrifice  of  his  is  not  exhausted  in 
strength,  and  does  not  pass  away  from  him. 

15.  The  priests'  fee  for  it  is  gold;  for  this  is  a 
sacrifice  to  Agni,  and  gold  is  Agni's  seed :  therefore 
the  priests'  fee  is  gold.  Or  an  ox,  for  such  a  one  is 
of  Agni's  nature  as  regards  its  shoulder,  since  its 
shoulder  (bearing  the  yoke)  is  as  if  burnt  by  fire. 

16.  Or\  he  takes  ghee  in  five  ladlings,  and  offers 
it  with  the  verse  to  Vish;m  (Va^.  S.  V,  38),  '  Stride 
thou  widely,  O  Vish/^u,  make  wide  room  for 
our  abode!  drink  the  ghee,  thou  born  of  ghee, 
and  speed  the  lord  of  the  sacrifice  ever  on- 
wards, Hail!'  For  Vish;m  is  the  sacrifice:  he  thus 
takes  hold  again  of  the  sacrifice,  and  thus  his  sacri- 
fice is  not  exhausted  in  strength,  and  does  not  pass 
away  from  him.  And  let  him  on  this  occasion  give 
as  much  as  he  can  afford,  for  no  offering,  they  say, 
should  be  without  a  Dakshi;^a.  When  this  Udava- 
saniya-ish/i  is  completed,  he  offers  the  (ordinary) 
evening  (milk-)offering2,— but  the  morning  offering 
at  its  proper  time. 

1  According  to  Katy.  X,  9,  20  (as  interpreted  by  the  commen- 
tator)  this  (Vaishwavi)  ahuti  may  optionally  take  the  place  of  the 
Udavasaniya  ish/i.  '  Atho  '  has  evidently  the  force  of  '  or'  here,  as 
in  IV,  6,  4,  5.  The  Kawva  text  has  atho  apy  ahutim  eva  ^uhu- 
yat;  with  the  same  meaning,  cf.  I,  i,  3.  3  ;  also  'uto,'  note  to 
IV,  5,  2,  13. 

2  For  the  Agnihotra,  or  morning  and  evening  libation  of  milk, 
see  II,  2,  4;  3,  4.     The  performance  being  completed,  the  tempo- 


IV  KAiVDA,    5  ADHYAYA,    2  BRAHMAA'A,   2.  39 1 


Second  Brahmaa^a. 

1.  They  lay  hands  on  the  barren  cow\  and  having 
laid  hands  on  it,  they  quiet  it  It  having  been 
quieted  ^  he  says  (to  the  slaughterer),  '  Pull  out  the 
omentum!'  The  omentum  having  been  pulled  out-, 
let  him  tell  (the  slaughterer)  to  search  groping  for  an 
embryo.  If  they  do  not  find  one,  why  need  they  care  ? 
and  if  they  find  one,  atonement  is  made  therefore. 

2.  For  surely  it  is  not  right  that,  thinking  it  to  be 
one  (cow),  they  should  perform,  as  it  were,  with  that 
one ;  or  that,  thinking  them  to  be  two,  they  should 
perform,  as  it  were,  with  two^.     Let  him  bid  (the 


rary  erections,  as  the  Sadas,  cart-shed,  Agnidhra  fire-house,  &c., 
are  set  on  fire,  and  the  sacrificer  and  priests  go  home. 

^  The  order  of  this  and  the  succeeding  Brahmawas  differs  con- 
siderably in  the  two  recensions.  In  the  Kawva  recension  the  pre- 
sent Brahmawa  (the  text  of  which  also  differs  very  much)  is  preceded 
by  three  others  (V,  6,  1-3),  corresponding  to  M.  IV,  5,  3 ;  IV,  5, 
4  and  IV,  5,  6,  respectively. 

"^  The  text  has  simply,  he  (viz.  the  Samitrz*  or  butcher)  having 
quieted  it,  he  (the  Adhvaryu)  says,  (^.)  having  pulled  it  out,  let 
him  (A.)  bid. . .  . 

^  The  meaning  of  this  would  seem  to  be,  that  they  should  not 
content  themselves  with  the  supposition  of  its  being  a  barren  cow, 
but  that  they  should  ascertain  whether  she  is  not— as  the  term  is — 
'ash/apadi,'  or  eight-footed,  i.e.  a  cow  with  calf  (cf.  par.  12),  and 
should  in  that  case  make  atonement.  The  Ka«va  text  reads,  Now 
when  they  thus  proceed  with  that  (animal  offering),  they,  thinking 
it  to  be  one  (cow)  only,  pronounce  the  apri  verses  (apri;;anti). 
They  turn  out  to  be  two  (te  dve  bhavata^) ;  and  surely  it  is  not 
right  that  one  should  cast  away  that  on  which  the  apri  verses  have 
been  pronounced.  Now  that  juice  has  flowed  together  from  all 
the  limbs  :  thus  offering  is  also  made  with  those  sacrificial  portions 
of  that  (embryo).  And  the  sacrifice  is  as  much  as  the  havis  and 
Svish/akn't :  he  thus  connects  that  whole  (embryo)  with  that  sacri- 


392  ^ATAPATHA-BRAHMAiVA. 


slaughterer)  get  ready  the  pot  (sthali)  and  the  cloth 
(ush;2isha)\ 

3.  They  then  perform  with  the  omentum,  just  as 
its  mode  of  performance  is 2.  Having  performed 
with  the  omentum,  both  the  Adhvaryu  and  Sacrificer 
return  (to  the  sacrificial  ground).  The  Adhvaryu 
says, '  Pull  out  that  embryo  !'  otherwise  he  would  not 
pull  it  out  from  the  womb,  since  it  is  only  pulled  out 
from  the  womb  of  a  sick  or  dead  (female) ;  but  when 
the  embryo  is  full  grown,  then  indeed  it  comes  out 
through  birth  :  let  him  bid  him  pull  it  out  even  after 
tearing  asunder  the  thighs. 

4.  When  it  is  pulled  out,  he  addresses  it  with 
(Va^.  S.  VIII,  28),  'May  the  embryo  of  ten 
months  move  together  with  the  caul !' — by  say- 
ing, '  May  it  move,'  he  puts  breath  into  it ;  and  '  of 
ten  months'  he  says,  because  when  an  embryo  is  full 
grown,  then  it  is  one  of  ten  months  :  thus,  even  though 
it  is  not  ten  months  old,  he  makes  it  one  of  ten  months 
by  means  of  the  Brahman  (prayer),  the  Ya^s. 

5.  '  Together  with  the  caul' — this  he  says  so  that, 
like  a  ten  months'  (calf),  it  may  go  out  with  the 
cauP, — *As  yonder  wind  moveth,  as  the  ocean 
moveth;' — thereby  he  puts  breath  into  it; — 'So 
hath  this  ten  months'  (calf)  slipped  out  with 
the  caul ;' — this  he  means  to  say  so  that,  like  a  ten 
months'  calf,  it  may  slip  out  with  the  caul. 

6.  Here  now  they  say,  'What  is  he  to  do  with 

fice,  and  thus  that  which  is  superfluous  (atirikta)  becomes  not 
superfluous. 

^  The  comm.  on  Katy.  XXV,  10,  7,  describes  the  ushwisha,  used 
on  this  occasion,  as  a  small  cloth,  or  kerchief. 

2  See  III,  8,  2,  i6seq. 

^  Or,  even  as  a  ten  months'  calf  moves  with  the  caul,  so  he 
means  to  say  (that)  this  (should  take  place). 


IV  KANDA,  5  ADHYAYA,   2  BRAHMAiVA,  8.  393 

that  embryo?' — They  might  cut  off  a  portion  from 
every  limb,  even  as  (is  done)  the  portioning  of  other ' 
portions.  But  let  him  not  do  so ;  for  that  (embryo)  surely 
has  its  limbs  undeveloped.  Having  cut  it  below  the 
neck,  they  should  let  that  fat  juice  drip  into  the  pot ; 
for  that  same  juice  drips  from  all  its  limbs,  and  thus 
it  is  a  portion  cut  out  from  all  Its  limbs.  He  then 
cuts  the  sacrificial  portions  of  the  cow  in  the  same 
way  in  which  they  are  (usually)  portioned  off. 

7.  They  cook  them  on  the  cooking-fire  of  the 
animal  offering  :  at  the  same  time^  they  cook  that  fat 
juice.  Having  wrapped  the  embryo  in  the  cloth,  he 
lays  it  down  by  the  side  of  the  cooking-fire.  When 
it  (the  victim)  is  cooked,  he  puts  together  ^  the 
(flesh)  portions  and  bastes  only  them,  but  not  that 
juice.  They  remove  the  victim  (from  the  fire) ;  and 
at  the  same  time  they  remove  that  juice. 

8.  They  take  it  along  the  back  of  the  pit,  between 
the  sacrificial  stake  and  the  fire.  It  having  been  put 
down  south  (of  the  fire),  the  Pratiprasthatr^'  cuts  off 
the  sacrificial  portions.  He  then  makes  an  under- 
layer  (of  ghee)  in  both  offering-spoons,  and  addresses 
(the  Hotri)  for  the  recitation  to  the  Manota  deity 
on  the  havis.  Thereupon  they  make  cuttings  from 
the  portions  of  the  cow,  in  the  same  way  in  which 
cuttings  are  made  from  them  ^. 

9.  Now  there  is  an  offering-spoon  called  pra/^ara;^i : 

^  Or,  in  the  same  place.  The  Ka?zva  text  reads,  Having  cut  off 
the  head,  and  let  the  juice  (rasa)  flow  out,  he  cooks  it  by  the  side 
of  (prativcvam)  the  (flesh)  portions.  And  when  they  proceed  with 
the  havis,  then  having  made  an  underlayer  of  ghee,  and,  taking 
twice  from  that  juice,  having  basted  (the  portions  therewith),  he 
replenishes  the  (places  of  the)  two  portions. 

-  ?  Read  '  samuhya'  for  '  samudya.'     See  III,  8,3,5  seq. 

^  See  III,  8,  3, 15  seq. 


394  5'ATAPATHA-BRAHMAiVA. 

therein  the  Pratiprasthatr/  makes  an  underlayer  of 
ghee  for  the  fat  juice,  takes  two  portions  (from  the 
juice),  bastes  them  once  (with  ghee),  and  replenishes 
(the  juice  whence)  both  portions  (have  been  taken). 
He  (the  Adhvaryu)  then  addresses  (the  Hotri)  for 
the  recitation  (of  the  invitatory  prayer).  Having 
called  for  the  ^'rausha/,  he  says  (to  the  Maitrava- 
ru^^a),  '  Prompt  (the  Hotri  to  recite  the  offering 
prayer)!'  As  the  Vasha^  is  uttered,  the  Adhvaryu 
offers  (the  flesh  portions).  After  the  Adhvaryu's 
oblation  the  Pratiprasthatr/  offers  (the  fat  juice) — 

lo.  With(Vaf.  S.  VHI,  29), 'Thou  whose  fruit 
is  fit  for  sacrifice,' — for  embryos  are  unfit  for 
sacrifice :  this  one  he  thus  makes  fit  for  sacrifice  by 
means  of  the  Brahman,  the  Ya^us ; — 'thou  who 
hast  a  golden  womb,' — for  on  that  former  occa- 
sion ^,  they  rend  the  womb  when  they  tear  out  (the 
embryo) ;  and  gold  means  immortal  life ;  he  thus 
makes  that  womb  of  her  (the  cow)  immortal ; — 
'Him  whose  limbs  are  unbroken,  I  have 
brought  together  with  his  mother,  Hail!' 
Thus,  if  it  be  a  male  (embryo) ;  but  if  it  be  a  female 
one,  with,  '  Her  whose  limbs  are  unbroken,  I  have 
brought  together  with  her  mother,  Hail ! '  And,  if 
it  be  an  indistinguishable  embryo,  let  him  offer  in 
making  it  male,  since  embryos  (garbha,  masc.)  are 
male,  '  Him  whose  limbs  are  unbroken,  I  have 
brought  together  with  his  mother,  Hail ! '  For  on 
that  former  occasion,  when  they  tear  out  (the  em- 
bryo) they  separate  it  from  its  mother :  now,  having 
rendered  it  successful  by  means  of  the  Brahman,  the 
Ya^s,  he  brings  it  again  together  with  its  mother  in 
the  midst  of  the  sacrifice. 

^  See  par.  3. 


IV  KANDA,    5  ADHYAYA,  2  BRAHMAiVA,   I  3.  2>9S 

11.  Thereupon  the  Adhvaryu  makes  the  oblation 
to  the  Lord  of  the  forest  \  Having  made  the  obla- 
tion to  the  Lord  of  the  forest,  the  Adhvaryu,  while 
pouring  together  the  sacrificial  portions  that  are  for 
the  upabh/V/,  says  (to  the  Hotrz), '  Recite  the  invita- 
tory  prayer  to  Agni  Svish/ak/Vt ! '  The  Pratipra- 
sthatrz  comes  and  takes  all  that  fat  juice,  and  pours 
twice  (ghee)  thereon.  Having  called  for  the  6'rausha/', 
the  Adhvaryu  says, '  Prompt ! '  and  offers  as  the  Vasha/ 
is  uttered.  After  the  Adhvaryu's  oblation  the  Prati- 
prasthatrz  offers, — 

12.  With  (Va^^.  S.  Vni,  30),  'The  bountiful 
multiform  juice ^' — by  'bountiful'  he  means  to 
say  (the  bestower)  '  of  num.erous  gifts ; '  and  '  the 
multiform '  he  says,  because  embryos  are,  as  it  were, 
multiform, — 'The  strong  juice  hath  invested 
itself  with  greatness:' — for  it  (the  embryo)  is 
indeed  invested  ^  in  the  mother. — '  May  the  worlds 
spread  along  her,  the  one-footed,  two-footed, 
three-footed,  four-footed,  eight-footed, — 
'Hail!'  He  thereby  magnifies  her  (the  cow):  far 
more,  forsooth,  does  he  gain  by  offering  an  eight- 
footed  one,  than  by  one  not  eight-footed. 

13.  Here  now  they  say,  'What  is  he  to  do  with 
that  embryo  ^  ? '     They  may  expose  it  on  a  tree  ;  for 


1  See  III,  8,  3,  33. 

2  Indu,  lit.  'droop,'  a  term  usually  applied  to  the  draughts  of 
Soma,  a  connection  with  which  doubtless  is  here  intended. 

2  A  different  simile  is  implied  in  the  original  '  antar  mahimanam 
anarJ^a.' 

*  The  Kawva  text  is  much  briefer  here  :  He  then  ties  up  the 
head  {sirdih  pratinahya,  ?  with  the  body)  either  with  a  cloth  (ushmsha), 
or  with  bast  (vakala),  and  having  pushed  asunder  the  cooking-fire  of 
the  animal  offering,  he  lays  it  above  them,  with  '  Verily,  O  Maruts 
. . .,'  for  the  common  people  are  eaters  of  raw  flesh,  and  the  Maruts 


396  5'ATAPATHA-BRAHMAiVA. 


embryos  have  the  air  for  their  support,  and  the  tree 
is,  as  it  were,  the  same  as  the  air  :  thus  he  estabhshes 
it  on  its  own  support.  But,  say  they,  if,  in  that  case, 
any  one  were  to  curse  him,  saying,  '  They  shall 
expose  him^   dead  on  a  tree,'  then  verily  it  would 

be  so. 

14.  They  may  throw  it  Into  the  water,  for  water  is 
the  support  of  everything  here  :  he  thus  establishes 
it  in  the  water.  But,  say  they,  if,  in  that  case,  any 
one  were  to  curse  him,  saying,  '  He  shall  die  in 
water ! '  then  verily  it  would  be  so. 

15.  They  may  bury  it  in  a  mole-hill;  for  this 
(earth)  is  the  support  of  everything  here  :  he  thus 
establishes  it  on  this  same  (earth).  But,  say  they,  if, 
in  that  case,  any  one  were  to  curse  him,  saying, '  They 
shall  quickly  prepare  a  burying-place  for  him,  being 
dead  ! '  then  verily  it  would  be  so. 

16.  He  may  offer  it  to  the  Maruts  on  the  cooking- 
fire  of  the  animal  sacrifice  ;  for  the  Maruts,  the  clans 
(common  people)  of  the  gods,  are  not  oblation-eaters 
(ahuta-ad)^  and  the  uncooked  embryo,  as  it  were,  is  no 
oblation  (ahuta) ;  and  the  animal  cooking-fire  is  taken 
from  the  Ahavantya :  thus  indeed  it  (the  embryo)  is 

are  the  people :  he  thus  establishes  it  with  the  Maruts.  Or  (uto) 
with  a  verse  to  Heaven  and  Earth, '  The  great  Heaven  and  Earth 
.  .  . ,'  for  additional  superfluous  (atirikta)  is  that  (garbha),  beyond 
these  two,  heaven  and  earth,  nothing  whatever  remains  (or,  nothing 
surpasses  them,  atiri/tyata) :  thus  he  establishes  it  within  those  two, 
heaven  and  earth  ;  and  while  being  superfluous,  it  comes  to  be  no 
longer  superfluous  (or  redundant). 

^  'Enam'  apparently  refers  both  to  the  sacrificer  and  to  the 
embryo  (garbha,  masc). 

2  For  the  common  people  are  eaters  of  raw  flesh  (amad),  and 
the  Maruts  are  the  people.  Ka«va  text.  Neither  a  Kshatriya  nor 
a  Vai^ya  can  eat  remains  of  offerings,  but  only  a  Brahman  is  hutad, 
Ait.  Br.  VII,  19. 


IV  KAiVDA,    5   ADHYAYA,    3  BRAHMAiVA,    I.  397 

not  excluded  from  the  sacrifice,  and  yet  is  not 
(offered)  directly  in  the  Ahavaniya  (offering-fire). 
And  the  Maruts  are  of  the  o:ods  :  he  thus  establishes 
it  with  the  Maruts  \ 

17.  As  soon  as  he  has  performed  the  Samish/a- 
ya^s  offerings,  when  the  coals  are  only  just  extin- 
guished, he  takes  that  embryo  with  the  cloth,  and 
standing  with  his  face  to  the  east,  he  offers  it  with  a 
verse  to  the  Maruts  (Vaf.  S.  VIII,  31  ;  Rig-veda  I, 
86,  i), — 'Verily,  O  Maruts,  in  whosesoever 
house  ye  drink,  the  heroes  of  the  sky,  he  is 
the  best  protected  man.'  He  utters  no  Svaha 
(hail),  for  the  Maruts,  the  clans  of  the  gods  are  no 
oblation-eaters,  and  no  oblation,  as  it  were,  is  what  is 
offered  without  Svaha.  And  the  Maruts  are  of  the 
gods :  he  thus  establishes  it  with  the  Maruts. 

18.  He  then  covers  it  over  with  the  coals  with 
iy^g.  S.  VIII,  32;  Rig-veda  I,  22,  13),  'The 
great  Heaven  and  Earth  may  mix  this  our 
sacrifice,  and  fill  us  with  nourishments!' 

Third  Brahmaata. 

I.  The  Sho^'ai-in^  (graha)  forsooth  is  Indra. 
Now,  at   one    time    the    beings    surpassed    (ati-ri/^) 

^  One  might  expect  '  deveshu : '  thus  he  establishes  it  with  the 
gods;  unless  it  is  intended  as  the  final  decision:  'hence  he  consigns 
it  to  the  Maruts.'  The  wording  is,  however,  the  same  as  in  the 
preceding  paragraphs. 

^  The  author  has  now  completed  his  exposition  of  the  simplest 
form  of  Soma-sacrifice,  viz.  the  Agnish/oma,  the  libations  of 
which  are  accompanied  by  twelve  chants  (stotra)  and  as  many 
recitations  (j-astra),  and  which  (on  the  press-day)  requires  one  victim 
to  Agni  (see  IV,  2,  5,  14).  He  has  also  incidentally  (IV,  4,  2, 18) 
touched  upon  the  characteristic  features  of  the  Ukthya  sacrifice, 
viz.  its  second  victim,  a  he-goat  to  Indra-Agni,  and  three  additional 
Uktha  stotras  and  jastras  (p.  370  note).     He  now  proceeds  to 


<> 


98  S'ATAPATHA-BRAHMAiVA. 

Indra — the  beings  being  the   creatures — they  were 
in  a  state  of  equality,  as  it  were,  with  him. 

2.  Indra  then  bethought  himself,  *  How  can  I 
stand  forth  over  everything  here,  and  how  may 
everything  here  be  beneath  me  ? '  He  saw  that 
graha,  and  drew  it  for  himself.  Then  he  stood  forth 
over    everything    here,    and    everything    here   was 


consider  another  libation  which,  with  its  accompanying  stotra  and 
jastra,  forms  the  distinctive  feature  of  the  Sho^/a^in  sacrifice,  i.e. 
the  one  having  sixteen  or  a  sixteenth  (hymn).  This  sacrifice  also 
requires  a  third  victim  on  the  press-day,  viz.  a  ram  to  Indra.  By  the 
addition,  on  the  other  hand,  of  the  Sho^a^yin  graha,  with  its  chant 
and  recitation,  to  an  ordinary  Agnish/oma,  another  form  of  one 
day's  (ekaha)  Soma-sacrifice  is  obtained,  viz.  the  Atyagnish/oma, 
or  redundant  Agnish/oma,  with  thirteen  stotras  and  jastras.  This 
form  of  sacrifice  is,  however,  comparatively  rarely  used,  and  was 
probably  devised  on  mere  theoretic  grounds,  to  complete  the  sacri- 
ficial system.  A  somewhat  more  common  form  is  the  Atiratra, 
lit.  '  that  which  has  a  night  over  and  above,'  differing  as  it  does 
from  the  Sho<faj-in  in  that — besides  a  fourth  victim  (a  he-goat  to 
Sarasvati) — it  has  in  addition  a  night  performance  of  libations,  with 
three  rounds  (paryayas)  of  four  stotras  and  j'astras  each  (one  for 
the  Hotr/  and  for  each  of  his  three  assistants),  and  concluding  at 
daybreak  with  one  more  stotra,  the  sandhi  (twilight)  stotra,  and  the 
A.yvina  jastra  and  offering.  These  are  the  forms  of  Soma-sacrifice 
referred  to  in  the  present  book,  as  required  for  the  performance  of 
sacrificial  sessions  (twelve  days  and  more)  of  which  its  concluding 
portion  treats.  With  another  form,  the  Va^apeya  sacrifice,  the 
author  deals  in  the  next  Ka;/</a.  These — with  the  Aptoryama, 
which  to  the  Atiratra  adds  another  course  of  four  Atirikta,  or 
superadded  stotras — constitute  in  the  later  ofiicial  classification  the 
seven  fundamental  forms  (sa?;zstha)  of  Soma-sacrifice.  This  term, 
meaning  properly  '  termination,  consummation,'  probably  applied 
originally  to  the  concluding  rites  of  the  Soma-sacrifice  proper,  as 
the  distinctive  features  of  the  several  forms  of  sacrifice,  but  by  a 
natural  transition,  became  the  generic  terms  for  the  complete  forms 
of  sacrifice.  See  Professor  Weber's  somewhat  different  explanation. 
Ind.  Stud.  IX,  229. 


IV  KANDA,    5  ADHYAYA,    3  BRAHMAiVA,   5,  399 

beneath  him.  And,  verily,  for  whomsoever,  know- 
ing this,  they  draw  that  cup  of  Soma,  he  stands 
forth  over  everything  here,  and  everything  here  is 
beneath  him. 

3.  Wherefore  it  has  been  said  by  the  J^ish'i  (Rig- 
veda  III,  32,  11),  'The  sky  hath  not  reached  thy 
greatness,  when  thou  didst  rest  on  the  earth  with 
thine  other  thigh,' — for,  verily,  yonder  sky  did  not 
reach  up  to  his  other  thigh  ^ :  so  did  he  stand  forth 
over  everything  here,  and  everything  here  was  be- 
neath him.  And,  verily,  for  whomsoever,  knowing 
this,  they  draw  that  cup  of  Soma,  he  stands  forth 
over  everything  here,  and  everything  here  is  beneath 
him. 

4.  He  draws  it  with  a  verse  to  the  lord  of  the  bay 
steeds  (Indra  Harivant) ;  they  (the  Udgatr/s)  chant 
verses  to  (Indra)  Harivant,  and  he  (the  Hotr^*)  after- 
wards recites  verses  to  (Indra)  Harivant.  For  Indra 
seized  upon  the  strength,  the  fury  (haras)  of  his 
enemies,  the  Asuras ;  and  in  like  manner  does  he 
(the  sacrificer)  now  seize  upon  the  strength,  the  fury 
of  his  enemies :  therefore  he  draws  the  graha  with  a 
verse  to  (Indra)  Harivant ;  they  chant  verses  to 
Harivant,  and  he  (the  Hotri)  afterwards  recites 
verses  to  Harivant. 

5.  He  draws  it  with  an  Anush/ubh  verse  ;  for  the 
morning  press-feast  belongs  to  the  Gayatri,  the  mid- 
day feast  to  the  Trish/ubh,  and  the  evening  feast  to 
the  6^agati.  The  Anush/ubh,  then,  is  over  and  above  ^ 
(ati-rikta),  and  he   thus  makes   that   (Soma  of  the 

^  ?  Or  either  of  his  thighs.  The  situation  depicted  in  this  verse 
would  seem  that  of  the  warrior  Indra  lying  or  kneeling  on  Vr/tra, 
whom  he  has  thrown  on  the  ground. 

^  Or,  additional,  in  excess;  see  IV,  4,  3,  4. 


400  5'ATAPATHA-BRAHMAA'A. 

Sho(T^ai-in)  to  remain  over :  hence  he  takes  it  with  an 
Anush/ubh. 

6.  He  draws  it  in  a  square  cup ;  for  there  are 
three  worlds  :  these  same  worlds  he  gains  by  three 
corners,  and  by  the  fourth  corner  he  makes  that 
(Soma)  to  remain  over ; — therefore  he  draws  it  in 
a  square  cup. 

7.  Let  him  draw  it  at  the  morning  pressing,  after 

A 

drawing  the  Agraya;za.  Having  been  drawn  at  the 
morning  pressing,  it  reposes  apart  from  that  time  : 
he  thus  makes  it  to  outlast  all  (three)  pressings. 

8.  Or  he  may  draw  it  at  the  midday  pressing, 
after  drawing  the  Agraya;^a,  —  but  this  is  mere 
speculation  :  let  him  rather  draw  it  at  the  morning 
pressing,  after  drawing  the  Agraya;^a:  having  been 
drawn  at  the  morning  pressing,  it  reposes  apart 
from  that  time. 

9.  He  thus  draws  it  therefrom  with  (Va^.  S.  VHI, 
33;  Rig-veda  I,  84,  3),  'Mount  the  chariot,  O 
slayer  of  Vrnra,  thy  bay  steeds  have  been 
harnessed  by  prayer!  May  the  stone  by  its 
sound  draw  hitherward  thy  mind! — Thou  art 
taken  with  a  support:  thee  to  Indra  Sho^a^in 
(the  sixteenfold) ! — This  is  thy  womb:  thee  to 
Indra  Sho^^ai^in !' 

10.  Or  with  this  (verse,  Va^.  S.  VHI,  34;  Rig- 
veda  I,  10,  3),  '  Harness  thy  long-maned,  girth- 
filling  bay  steeds!  Come  hither  to  us,  O 
Indra,  drinker  of  Soma,  to  hear  our  songs! 
Thou  art  taken  with  a  support:  thee  to  Indra 
Sho^a^in! — This  is  thy  womb  :  thee  to  Indra 
Short^ai'in  V 

11.  Thereupon  he  returns  (to  the  sadas)  and  be- 
speaks the  chant  with,  '  Soma  has  been  left  over : 


IV  KANDA,    5  ADHYAYA,  3  BRAHMAA'A,  II.    4OI 

Turn  ye  back^ !'  for  he  indeed  causes  it  to  remain 
over  by  that  (Sho^a^in  graha).  He  (the  Adhvaryu) 
bespeaks  it^  before  the  setting  of  the  sun  ;  and  after 
sunset  he  (the  Hotri)  follows  it  up  by  reciting  the 
^astra  :  thus  he  thereby  joins  day  and  night  toge- 
ther,— therefore  he  bespeaks  (the  stotra)  ^  before  the 


^  See  IV,  2,  5,  8.  The  verb,  here  and  elsewhere  translated  by 
'  to  bespeak,'  is  upa-kr?',  the  proper  meaning  of  which  would  seem 
to  be  '  to  prepare,  to  introduce,  to  bring  up '  the  chant.  As  the 
same  verb  is,  however,  also  used  for  the  '  driving  up,  or  bringing 
up'  of  cattle  (to  the  stable),  it  may  perhaps  have  a  similar  meaning 
in  connection  with  the  stotra  ;  the  metres  of  the  chant  (which  are 
often  called  the  cattle  of  the  gods)  being,  as  it  were,  '  led  up ' 
(or  '  put  to ')  by  the  Adhvaryu,  to  be  '  harnessed '  or  '  yoked '  (yug) 
by  the  Udgatrz';  see  p.  311,  note  i.  Instead  of  the  Prastara, 
handed  to  the  Udgatr?"  on  the  occasion  of  the  Pavamanas,  two 
stalks  of  sacrificial  grass  are  generally  used  with  other  chants  ;  but 
certain  stotras  and  samans  require  to  be  'introduced'  by  special 
objects,  such  as  a  fan,  or  the  two  churning  sticks  (for  producing 
fire),  or  water  mixed  with  avaka  plants,  or  an  arrow. 

^  ?  Read  '  tad'  for  '  tam ; '  or  '  he  calls  upon  him  (the  Udgatrz).' 
^  The  Sho</aji-stotra  usually  consists  of  the  Gaurivita  Saman 
(S.  V.  II,  302-4) ;  but  the  Nanada  Saman  (ib.  II,  790-3)  may  be 
used  instead.  It  is  performed  in  the  ekaviw^a  stoma,  i.e.  the  three 
verses  are  chanted  in  three  turns,  so  as,  by  repetitions,  to  produce 
twenty-one  verses ;  the  usual  form  being  aaa-bbb-c;  a-bbb- 
ccc;  aaa-b-ccc.  For  some  modifications  in  the  present  case, 
see  Haug,  Transl.  Ait.  Br.  p.  258  note.  The  first  turn  is  to  be  per- 
formed in  a  low  voice,  while  the  sun  is  going  down ;  the  second  in 
a  middle  voice,  when  the  sun  has  disappeared,  but  not  entirely 
the  daylight ;  and  the  third  turn  in  a  loud  voice,  when  darkness 
is  closing  in.  If,  for  some  reason  or  other,  the  stotra  is  entirely 
performed  after  sunset,  it  is  chanted  with  a  loud  voice  through- 
out. During  the  chanting  a  horse  (black,  if  possible),  or  a 
bullock,  or  he-goat  is  to  stand  at  the  front  (or  back)  gate  of  the 
sadas,  facing  the  latter.  Besides,  a  piece  of  gold  is  to  circulate 
among  the  chanters,  each  of  them  holding  it,  while  his  turn  of 
chanting  lasts,  and  the  Udgatr/  (or  all  three)  doing  so  during  the 
nidhana  or  finale. 

[26]  D  d 


402  ^-ATAPATHA-BRAHMAiVA. 

setting  of  the  sun,  and  after  sunset  he  follows  it  up 
by  reciting  the  5astra\ 

THE    DVADA^-AHAl 
Fourth  Brahmajva. 

1.  Now,  at  first  the  gods  were  all  alike,  all  good. 
Of  them,  being  all  alike,  all  good,  three  desired, 
'  May  we  be  superior^!' — Agni,  Indra,  and  Surya. 

2.  They  went  on  praising  and  toiling.  They  saw 
those  Atigrahyas*,  and  drew  (grah)  them  for  them- 

^  The  Sho</aji-xastra  is  minutely  described  in  the  Ait.  Br.  IV, 
3  seq.  The  opening  verses  are  in  the  Anush/ubh  metre  (of  sixteen 
syllables),  but  otherwise  also  the  Hotrt  has  by  means  of  pauses  and 
insertions  of  formulas  (nivid)  to  bring  out  its  '  sixteenfold '  character 
so  as  to  accord  with  its  designation. 

^  The  Dvadajaha,  or  twelve  days'  performance,  forms  the  con- 
necting link  between  the  so-called  Ahina  sacrifices  (consisting  of 
between  two  and  twelve  press-days)  and  the  sattras,  or  sacri- 
ficial sessions  (of  twelve  press-days  and  upwards) ;  since  it  can 
be  performed  as  one  or  the  other.  As  a  sattra  (which  seems  to  be 
its  usual  character)  it  consists  of  the  Da^aratra,  or  ten  nights'  (or 
days')  period,  preceded  and  followed  by  an  Atiratra,  as  the  praya- 
«iya  (opening)  and  udayaniya  (concluding)  days.  The  Daja- 
ratra,  on  its  part,  consists  of  three  tryahas  (or  tridua),  viz.  a 
Pr/sh/Aya  shac^aha  (see  note  4),  and  three  Ukthya  days,  the 
so-called  ^^andomas  (on  which  see  Haug,  Ait.  Br.Transl.  p.  347). 
These  are  followed  by  an  Atyagnish/oma  day,  called  Avivakya 
(i.  e.  on  which  there  should  be  '  no  dispute,  or  quarrel '). 

^  Ati-tish/>^avana>^,  lit.  '  standing  forth  over  (all  others,'  see  IV, 
5,  3,  2).  In  this,  as  in  the  preceding  Brahmawa,  the  prefix  ati  has 
to  do  service  repeatedly  for  etymological  and  symbolical  purposes. 

*  I.  e.  cups  of  Soma  'to  be  drawn  over  and  above '  (Weber,  Ind. 
Stud.  IX,  235  ;  for  a  different  explanation  see  Haug,  Ait.  Br. 
Transl.  p.  490).  These  three  grahas  are  required  at  the  Pr/sh- 
/hya.  shao'aha,  which  forms  part  of  the  Dvadaj-aha  (see  note  2), 
and  of  sacrificial  sessions  generally.  The  sha^aha,  or  period 
of  six  Soma  days,  which  (though  itself  consisting  of  two  tryaha,  or 


IV  KAiVDA,    5  ADHYAYA,  4  BRAHMAiVA,   3.  40- 


selves  over  and  above  (ati)  :  hence  the  name  Ati- 
grahyas.  They  became  superior,  even  as  they  are 
now  superior  1 :  and  verily  he  becomes  superior  for 
whomsoever,  knowing  this,  they  draw  those  cups  of 
Soma. 

3.  And  at  first  there  was  not  in  Agni  that  lustre 
which  is  now  in  him.  He  desired, '  May  that  lustre 
be  in  me!'  He  saw  this  graha,  and  drew  it  for 
himself,  and  henceforth  that  lustre  was  in  him. 


tridua)  may  be  considered  as  forming  a  kind  of  unit  in  sattras,  or 
sacrificial  sessions,  is  of  two  kinds,  viz.  the  Abhiplava  sha^/aha 
and  the  Vrzsh/hy^  sha^/aha.  Both  require  (for  theHotn's  pr/sh- 
/>^a-stotra  at  the  midday  pressing)  the  use  of  the  Rathantara-saman 
on  uneven,  and  that  of  the  Br/Tiat-saman  on  even  days.  The  chief 
difference  between  them  is  that  while  the  pr/shMa-stotras  of  the 
Abhiplava  are  performed  in  the  ordinary  (Agnish/oma)  way,  the 
Pnsh///ya  shat/aha  requires  their  performance  in  the  proper  pr/shMa 
form,  see  p.  339,  note  2.  Besides,  while  the  Abhiplava  sha</aha 
consists  of  four  Ukthya  days,  preceded  and  followed  by  one  Agni- 
sh/oma day;  the  first  day  of  the  Pr?shMya  sha^^aha  is  an  Agnish/oma, 
the  fourth  a  Sho^/a^in,  the  remaining  four  days  being  Ukthyas. 
There  is  also  a  difference  between  the  two  in  regard  to  the  stomas, 
or  forms  of  chanting,  used ;  for  while  the  Tri'sh/hya.  requires  succes- 
sively one  of  the  six  principal  stomas  (from  the  Trivnt  up  to  the 
Trayastriwja,  as  given  p.  308,  note  2)  for  each  day,  the  Abhi- 
plava requires  the  first  four  stomas  (Trivrz't  to  Ekavi?«ja)  for  each 
day,  though  in  a  different  order.  In  this  respect,  three  groups  or 
forms  are  assumed  for  the  performance  of  the  stotras  at  the  Agni- 
sh/oma and  Ukthya,  viz.  the  G^yotish/oma  [a.  Bahishpavavamana 
in  the  Trivr/t ;  b.  A^yastotras  and  c.  Madhyandina-pavamana  in  the 
Pafi/^ada^a  ;  d.  the  Pr/sh//^a-stotras  and  e.  Arbhava-pavavamana  in 
the  Saptada^a;  and  f.  the  Agnish/oma  saman  in  the  Ekavi^ja 
stoma]  ;  the  Gosh/oma  [a.  Pa«/^adaja  ;  b^  Trivrz't ;  c.  Saptada^a; 
e.  f.  (and  g.  Ukthastotras)  Ekaviw^a]  ;  and  Ayush/oma  [a.  Trivrrt; 
b.  Pan/^adaja ;  c.  d.  Saptada^a ;  e.  f.  g.  Ekavima].  These  forms 
are  distributed  over  the  two  tridua  of  the  Abhiplava  in  the  order  : 
G'yotish/oma,  Gosh/oma,  Ayush/oma ;  Gosh/oma,  Ayush/oma,  Gyo- 

tish/oma. 

^  Lit.  even  as  they  are  now  the  superiority,  i.e.  a  superior  power. 

D  d  2 


404  5ATAPATHA-BRAHMAJVA. 

4-  And  at  first  there  was  not  In  Indra  that  power 
which  is  now  in  him.  He  desired,  '  May  that  power 
be  in  me  !'  He  saw  this  graha  and  drew  it  for  himself, 
and  henceforth  that  power  was  in  him. 

5.  And  at  first  there  was  not  in  Surya  that  splen- 
dour which  is  now  in  him.  He  desired,  *  May  that 
splendour  be  in  me!'  He  saw  this  graha  and  drew 
it  for  himself,  and  henceforth  that  splendour  was 
in  him.  And  verily  for  whomsoever,  knowing  this, 
they  draw  those  cups  of  Soma,  he  takes  unto  him- 
self those  same  fires  (energies),  those  same  powers. 

6.  Let  him  draw  them  at  the  morning  pressing, 
after  drawing  the  Agraya;^a  ;  for  the  Agraya;2a  is  the 
self  (body),  and  many  parts  of  this  self  are  one  each 
(and  thus)  over  and  above  (the  others),  such  as  the 
lung^  and  heart,  and  others. 

7.  Or  he  might  draw  them  from  the  Putabhm,  at 
the  midday  pressing,  after  drawing  the  Ukthya,  or 
when  about  to  bespeak  (the  chant),  for  the  Ukthya 
indeed  is  the  same  as  that  undefined  self  of  his. 
But  this  is  mere  speculation :  let  him  rather  draw 
them    at    the    morning  pressing,  after  drawing  the 

A 

Agraya;^a. 

8.  They  are  offered  after  the  offering  of  the 
Mahendra  graha  ;  for  that,  the  Mahendra,  is  Indra's 
special  cup ;  and  so  are  the  (Nishkevalya)  stotra 
and  5astra  specially  his.  But  the  sacrificer  is  Indra; 
and  for  the  sacrlficer's  benefit  (these  cups)  are  drawn  : 
therefore  they  are  offered  after  the  offering  of  the 
Mahendra  Qrraha. 

9.  He  thus  draws  them  therefrom  [the  first  with 


^  That  is,  the  right  lung  (kloman),  the  left  lung  being  called  by 
a  different  name.     See  St.  Petersb.  Diet.  s.  v. 


IV  KANDA,    5  ADHYAYA,  4  BRAHMAiVA,   I  3.  405 


Va^.  S.  VIII,  38;  Rig-veda  IX,  66,  2i]S' O  Agni, 
skilful  in  works,  become  thou  pure,  bestowing 
upon  us  lustre  and  manly  vigour,  and  upon  me 
health  and  wealth! — Thou  art  taken  with  a 
support :  thee  to  Agni,  for  lustre  ! — This  is  thy 
womb  :  thee  to  Agni,  for  lustre  !' 

10.  [The  second  with  Va^.  S.  VIII,  39  ;  Rig-veda 
VIII,  76,  10], '  Uprising  by  thy  power  didst  thou 
move  thy  jaws,  O  Indra,  drinking  the  cup- 
drawn  juice! — Thou  art  taken  with  a  support: 
thee  to  Indra  for  power! — This  is  thy  womb: 
thee  to  Indra  for  power!' 

11.  [The  third  with  Va^.  S.  VIII,  40;  Rig-veda 
I,  50,  3],  'His  beacons  have  appeared,  his  beams, 
wide  and  far  over  the  people,  shining  splen- 
didly like  fires!— Thou  art  taken  with  a  sup- 
port: thee  to  Surya  for  splendour! — This  is 
thy  womb  :  thee  to  Surya  for  splendour  I' 

1 2.  The  drinking  of  these  (cups  is  performed  by 
the  sacrificers  with  the  resp.  texts),  'O  lustrous 
Agni,  lustrous  art  thou  among  the  gods  :  may 
I  be  lustrous  among  men! — Most  powerful 
Indra,  most  powerful  art  thou  among  the  gods: 
may  I  be  the  most  powerful  among  men! — 
Most  splendid  Siirya,  most  splendid  art  thou 
among  the  gods  :  may  I  be  the  most  splendid 
among  men!'  And,  verily,  these  same  splendours, 
these  same  powers  he  takes  unto  himself  for  whom- 
soever, knowing  this,  they  draw  these  cups. 

1 3.  Let  him  draw  them  on  the  first  three  days  of 
the  Frtsh^/iy2i  sha^aha^ ;  namely,  the  Agni  cup  on 

^  The  Ka«vas  use  a  different  formula,  viz,  Rig-veda  IX,  66,  19. 
See  Va^.  S.  ed.  Webef,  p.  254  (XII). 

2  See  page  402,  note  4.      In  conjunction  with  the  Rathantara 


406  5ATAPATHA-BRAHMAJVA. 


the  first  day,  the  Indra  cup  on  the  second,  the  Surya 
cup  on  the  third — thus  one  day  by  day. 

14.  SomeS  however,  draw  them  on  the  last  three 
days ;  but  let  him  not  do  so  :  let  him  rather  draw 
them  on  the  first  three  days.  But  should  he  intend 
to  draw  them  on  the  last  three  days,  let  him  first 
draw  them  on  the  first  three  days  and  let  him  then 
draw  them  on  the  last  three  days.  In  like  manner 
they  are  drawn  (all  three)  in  their  proper  order,  on 
one  and  the  same  day,  at  the  Vi^va^it^  with  all  the 
VrishihdiS. 

Fifth  BRAHMAiVA. 

T.  Pra^apati,  forsooth,  is  that  sacrifice  which  is 
performed  here,  and  from  which  these  creatures  have 
been  produced  :  and  in  like  manner  are  they  pro- 
duced thereafter  even  to  this  day. 

2.  After  the  Upa;;wu  cup  goats  are  produced. 
Now  that  (cup)  is  again  employed  in  the  sacrifice  : 
hence  creatures  are  here  produced  again  and  again. 

3.  After  the  Antaryama  cup  sheep  are  produced. 
Now  that  (cup)  is  again  employed  at  the  sacrifice : 
hence  creatures  are  here  produced  again  and  again. 

(Sama-veda  II,  30-31)  and  Br/Tiat  (II,  159-60)  samans,the  other  four 
principal  pr/sh//za  samans— viz.  the  Vairupa  (II,  212-13),  Vaira^a 
(II,  277-9),  ^akvara  (II,  1 151-3  ;  or  Mahanamni,  1-3),  and  Raivata 
(II,  434-6) — are  used  respectively  by  the  Hotrz'  on  the  last  four 
days  of  the  shac^aha.  As  regards  the  Hotr/'s  assistants,  while  the 
Maitravaru«a  always  uses  the  same  saman,  as  at  the  Agnish/oma, 
viz.  the  Vamadevya  (II,  32-34),  the  samans  used  by  the  other 
Hotrakas  are  given  in  the  Sama-veda  immediately  after  the  respec- 
tive saman  of  the  Hotr?',  mentioned  above. 

1  The  Ka«va  text  ascribes  this  practice  to  the  iTarakas. 

'^  Regarding  the  sacrificial  session,  called  Gavam  ayana,  of 
which  the  Vijva^it  forms  part,  see  p.  426,  note  3. 


IV  KANDA,   5   ADHYAYA,   5  BRAHMAiVA,  8.  4O  7 


4.  And  because  of  those  two  (cups)  which  are 
together  he  offers  the  Upamsu  first,  therefore,  of 
goats  and  sheep  when  they  are  together  \  the  goats 
go  first,  and  the  sheep  behind  them. 

5.  And  because,  having  offered  the  Upamsu,  he 
wipes  (the  vessel)  upwards,  therefore  these  goats 
walk  like  nimbly  ^  climbing  spokes. 

6.  And  because,  having  offered  the  Antaryama,  he 
wipes  (the  vessel)  downwards,  therefore  these  sheep 
walk  with  their  heads  down,  as  if  digging.  Now 
they,  the  goats  and  sheep,  are  most  conspicuously 
Pra^apati-like  :  whence,  bringing  forth  thrice  in  the 
year,  they  produce  two  or  three  ^  (young  ones). 

7.  After*  the  6'ukra  cup  men  are  produced.  Now 
that  (cup)  is  again  employed  at  the  sacrifice  :  hence 
creatures  are  here  produced  again  and  again.  But 
the  6'ukra  (bright)  is  the  same  as  he  that  burns 
yonder,  and  he  indeed  is  Indra ;  and  of  animals,  man 
is  Indra-like^ :  whence  he  rules  over  animals. 

8.  After  the  Rztn  cup  the  one-hoofed  species  is 
produced.  Now  that  (cup)  is  again  employed  in  the 
sacrifice:  hence  creatures  are  here  produced  again 
and  again.  And  such-like  is  the  Rztu  cup«,  and  such- 
like the  head  of  the  one-hoofed.      The  Agraya^^a 


^  That  is,  in  mixed  flocks.  In  the  compound  '  a^avika '  (Ka/zv. 
a^avaya>^,  alyes  koI  oies)  also  the  goats  come  first. 

2  Perhaps  '  ara '  has  to  be  taken  in  the  sense  of  '  quick,  nimble,' 
instead  of  '  spokes,'  and  '  ^itara '  might  mean  '  flying  up,'  '  popping 
up  their  heads,'  as  opposed  to  '  ava-tina/irshan.' 

2  ?  Or,  three  (times)  two,  '  dvau  trin  iti ; '  the  Ka«va  text  reads 
(of  goats  alone)  '  tri/ws  trin.' 

*  Or,  along  with,  correspondingly  with,  anu. 

5  Or,  connected  with  Indra,  Indra's  own  (aindra). 

«  The  two  i?/tupatras  are  shaped  like  spoon-bowls,  with  spouts 
on  both  sides. 


408  ^ATAPATHA-BRAHMAxVA. 

A 

cup,  the  Ukthya  cup,  and  the  Aditya  cup, — after 
them  cows  are  produced.  Now,  these  are  again 
employed  in  the  sacrifice  :  hence  creatures  are  here 
produced  again  and  again. 

9.  And  because  goats  are  produced  after  the 
fewest  cups,  therefore,  though  bringing  forth  thrice 
in  a  year,  producing  two  or  three,  (they  are)  very 
few,  for  they  are  produced  after  the  fewest  cups. 

10.  And  because  cows  are  produced  after  the 
most  cups,  therefore,  though  bringing  forth  once  in 
a  year,  and  producing  one  each  time,  (they  are)  most 
numerous,  for  they  are  produced  after  the  most 
cups. 

11.  Then,  in  the  Dro/^akala^a  (trough)  he  finally 
draws  the  Hariyo^ana  graha.  Now,  the  Dro;/aka- 
la-fa  is  Pra^apati ; — he  turns  unto  these  creatures, 
and  fosters  them,  and  kisses  them  ^ :  he  fosters  them 
in  that  he  produces  them. 

12.  Now,  these  same  cups  after  which  creatures 
are  produced,  are  five,— those  of  the  Upsimsu  and 
Antaryama  (counting  as)  one  and  the  same,  the 
^Sukra  cup,  the  Ritu  cup,  the  Agraya#a  cup,  and  the 
Ukthya  cup ;  for  there  are  five  seasons  in  the  year, 
and  Pra^apati  is  the  year,  and  the  sacrifice  is  Praj^a- 
pati.  But  if  there  be  six  seasons  in  the  year,  then 
the  Aditya  cup  is  the  sixth  of  them. 

13.  But  indeed  there  is  only  that  one  cup  after 
which  creatures  are  produced  here,  to  wit,  the 
Upamsu  cup ;  for  the  Upa.msu  is  breath,  and 
Pra^apati  is  breath,  and  everything  here  is  after 
Pra^apati. 


^  Or,  smells,  sniffs  at  them  (as  a  cow  does  the  calf). 


IV  KANDA,    5  ADHYAYA,    6  BRAHMAA'A,   3.  409 


Sixth  BRAHMAivA. 

1.  Pra^apati,  forsooth,  is  that  sacrifice  which  is 
here  performed,  and  whence  these  creatures  have 
been  produced,  and  in  hke  manner  are  they  pro- 
duced therefrom  even  to  this  day.  Having  drawn 
the  Aj-vina  graha,  he  makes  (the  sacrificer)  eye 
(the  several  cups,  while  muttering)  the  Avaka^^a 
formulas  \ 

2.  The  Upamsu  cup  he  eyes  first  with  (Vaj''.  S. 
VII,  27),  '  For  mine  out-breathing,  (a)  giver  of 
lustre^,  become  thou  pure  for  lustre!'  Then 
the  Upa/^^i-usavana  stone  with,  'For  my  through- 
breathing,  giver  of  lustre,  become  thou  pure 
for  lustre  ! '  Then  the  Antaryama  cup  with,  '  For 
mine  up-breathing,  giver  of  lustre,  become 
thou  pure  for  lustre!'  Then  the  Aindravayava 
with,  'For  my  voice,  giver  of  lustre,  become 
thou  pure  for  lustre!'  Then  the  Maitravaru/za 
with,  '  For  mine  intelligence  and  will,  giver  of 
lustre,  become  thou  pure  for  lustre  ! '  Then  the 
Ai-vina  with,  '  For  mine  ear,  giver  of  lustre,  be- 
come thou  pure  for  lustre!'  Then  the  Sukra. 
and  Manthin  with,  'For  mine  eyes,  givers  of 
lustre,  become  ye  pure  for  lustre!' 

3.  Then  the  Agraya;^a  with  (Va^.  S.  VII,  28), 
'For  my  mind,  giver  of  lustre,  become  thou 
pure  for  lustre!'     Then  the  Ukthya  with,  'For 

^  For  the  proper  place  of  this  ceremony  in  the  actual  performance 
of  the  Agnish/oma,  see  p.  312,  note  4. 

^  Either,  thou  who  bestowest  lustre  on  my  out-breathing  . .  . ,  or, 
Thou  who  art  a  bestower  of  lustre,  become  thou  pure  for  lustre 
to  my  out-breathing. 


4IO  ^-ATAPATHA-BRAHMAiVA. 

my  vigour,  giver  of  lustre,  become  thou  pure 
for  lustre ! '  Then  the  Dhruva  with, '  For  my  life, 
giver  of  lustre,  become  thou  pure  for  lustre!' 
Then  the  two  Soma-troughs  (Ptatabhm  and  Adhava- 
niya)  with,  '  For  all  mine  offspring,  givers  of 
lustre,  become  ye  pure  for  lustre!'  Now  the 
two  troughs  belong  to  the  All-gods,  for  therefrom 
they  draw  (Soma)  for  the  gods,  therefrom  for  men, 
therefrom  for  the  Fathers  :  therefore  the  two  Soma- 
troughs  belong  to  the  All-gods. 

4.  Then  the  Dro/^akaWa  with  (Va^.  S.  VII,  29), 
*  Who  (ka)  art  thou?  Which  one  art  thou  ?' — 
Ka  is  Pra^apati ; — 'Whose  (kasya,  or  Ka's)  art 
thou  ?  who  (ka)  art  thou  by  name  ?' — Ka  ('who') 
by  name  is  Pra^apati ; — '  Thou  upon  whose  name 
we  have  thought/  for  he  indeed  thinks  upon  his 
name; — 'Thou  whom  we  have  gladdened  with 
Soma;' — for  he  indeed  gladdens  him  with  Soma. 
Having  drawn  the  A^vina  cup,  he  prays  for  blessing 
part  after  part  (of  the  sacrifice)  with,  'May  I  be 
abundantly  supplied  with  offspring,'  thereby 
he  prays  for  offspring; — 'abundantly  supplied 
with  men,'  thereby  he  prays  for  men  (heroes); — 
'abundantly  supplied  with  food!'  thereby  he 
prays  for  prosperity. 

5.  He  must  not  let  every  one  eye  them,  but  only 
him  who  is  well  known,  or  one  who  is  his  friend,  or 
one  who,  being  learned  in  sacred  lore,  may  acquire 
these  (texts)  through  study.  Having  drawn  the 
A^vina  cup,  he  (thus)  produces  the  whole  sacrifice ; 
and  having  produced  the  whole  sacrifice,  he  deposits 
it  in  his  own  self,  and  makes  it  his  own. 


iv  kaa'da,  5  adhyaya,  7  brahmaa^a,  4.        4ii 

Seventh  Brahmajva. 

1.  Now,  there  are  here  thirty-four  utterances, 
called  expiations  \  Pra^apati,  forsooth,  is  that  sacri- 
fice which  is  performed  here,  and  from  which  these 
creatures  have  been  produced, — and  in  like  manner 
are  they  produced  therefrom  even  to  this  day. 

2.  There  are  eight  Vasus,  eleven  Rudras,  twelve 
Adityas;  and  these  two.  Heaven  and  Earth,  are 
the  (thirty-second  and)  thirty-third.  And  there  are 
thirty-three  gods,  and  Pra^^pati  is  the  thirty-fourth ; 
— thus  he  makes  him  (the  sacrificer,  or  Ya^;?a)  to  be 
Pra^apati^ :  now  that  ^  is,  for  that  is  immortal,  and 
what  is  immortal  that  is.  But  what  is  mortal  that 
also  is  Pra^apati ;  for  Pra^apati  is  everything :  thus 
he  makes  him  to  be  Pra^apati,  and  hence  there  are 
these  thirty-four  utterances,  called  expiations. 

3.  Now  some  call  these  (formulas)  the  '  forms  of 
the  sacrifice;'  but,  indeed,  they  are  rather  the  joints 
of  the  sacrifice  :  this  same  sacrifice,  in  being  per- 
formed, is  continually  becoming  those  deities. 

4.  Now  should  the  cow,  which  supplies  the 
gharma  ^,  fail  (to  give  milk),  let  them  go  to  another  ; 
and  at  the  same  place  where  they  otherwise  make 
that  gharma  (milk)  flow^,  let  them  place  her  with  her 

^  Viz.  the  formulas,  Va^.  S.  VIII,  54-58,  employed  for  making 
good  any  mishaps  during  the  Soma-sacrifice.  Cf.  -S'at.  Br.  XII, 
6,  I,  I  seq.  In  the  Ka«va  recension,  V,  7,  4,  kandikas  5-10  cor- 
respond to  the  present  Brahmawa,  while  hzncfikas  1-4  contain  the 
account  of  the  Mahavratiya  graha  corresponding  to  M.  IV,  6,  4. 

^  ?  Or,  this  then  he  makes  Pra^apati  to  be ;  but  see  IV,  6,  i,  5. 

^  ?  I.e.  that  divine  race  or  element.  The  Ka«va  text  reads,  eta- 
vad  va  idam  asty,  etad  dhy  amr/tam,  yad  dhy  am/z'taw  tad  asti. 

*  See  p.  104,  note  3. 

^  That  is,  when  they  milk  the  cow  with  the  Mantras  '  Flow  thou 


412  5ATAPATHA-BRAHMAiVA. 

head  towards  the  north,  or  in  front  of  the  hall  with 
her  face  to  the  east. 

5.  And  that  which  is  the  right  one  of  the  two 
bones  with  hair-tufts  which  protrude  on  both  sides 
of  her  tail-bone, — thereon  he  offers  those  thirty- 
four  oblations  of  ghee ;  for  as  much  as  are  those 
thirty-four  utterances,  so  much  is  the  sacrifice :  thus 
he  lays  the  whole  sacrifice  entirely  into  her  ;  for  there- 
from she  lets  the  gharma  (milk)  flow,  and  this  is  the 
atonement  therefore. 

6.  And  if  any  part  of  the  sacrifice  were  to  fail,  let 
him  make  an  oblation  with  regard  thereto  on  the 
Ahavaniya  during  the  consecration  and  the  Upasads, 
and  on  the  Agnidhra  during  the  Soma  feast — for 
whatever  point  of  the  sacrifice  fails,  that  breaks — 
and  whichever  then  is  the  deity  in  that  (special 
offering),  through  that  one  he  heals  it,  through  that 
he  puts  it  together  again. 

7.  And  if  anything^  be  spilt,  let  him  pour  water 
thereon — everything  here  being  pervaded  (or  ob- 
tained) by  water — for  the  obtainment  of  everything^ ; 
with  a  verse  to  Vish/^u  and  Varu/za, — for  whatsoever 
distress  one  undergoes  here  on  earth,  all  that  Varu;^a 
inflicts  ^—(Va^.  S.  VIII,  59;  Atharva-veda  VII,  25, 

for  the  Aj'vins!'  &c.,  see  IV,  2,  i,  11  seq.  Perhaps  yasyawi 
velayam  has  to  be  taken  in  the  sense  of  '  at  the  same  time  at  which 
they  make  it  flow/  as  is  done  in  the  St.  Petersb.  Diet.  Compare, 
however,  the  Kawva  reading,  tad  yam  upasa;«krameyus  tam  agre;/a 
va  dikshita-ralara  yatra  vainam  etat  pinvayanti  tad  enam  Tpva./iim 
vodi/^i»z  va  sthapayitavai  bruyat. 

■^  Viz.  any  Soma,  according  to  Katy.  XXV,  2,  9;  or  any  clotted 
ghee  (pr/shada^ya),  according  to  the  Ka«va  text. 

^  For  this  construction,  see  p.  15,  note  3. 

^  Or,  whatsoever  undergoes  (suffering)  here  on  earth,  all  that 
Varuwa  causes  to  undergo  it. 


IV  KA^DA,     5  ADHYAYA,    7  BRAHMAA^A,  Q.  413 


i),  'They  by  whose  vigour  the  spheres  were 
propped  up,  who  are  in  strength  the  strongest 
and  mightiest;  who  sway  with  powers  unre- 
sisted, to  Vish;^u  and  Varu^^a  hath  it  gone  at 
the  morning  prayer  !'  For  Vish;m  is  the  sacrifice, 
and  it  is  that  (sacrifice)  of  his  which  now  undergoes 
distress;  and  Varu/^a  is  the  inflicter :  thus  by  both 
these  deities — that  whose  (sacrifice)  undergoes  dis- 
tress, and  that  which  inflicts  it — he  heals  (the  joint 
of  the  sacrifice),  by  both  he  puts  it  together. 

8.  And  let  him  then  touch  (the  spilt  material)  with 
(Va^.  S.VIII,  60), 'To  the  gods,  to  the  sky  hath 
the  sacrifice  gone  :  may  wealth  thence  accrue 
to  me  !  to  the  men,  to  the  air  hath  the  sacrifice 
gone  :  may  wealth  thence  accrue  to  me!  to  the 
Fathers,  to  the  earth  hath  the  sacrifice  gone  : 
may  wealth  thence  accrue  to  me!' — '  To  what- 
ever world  the  sacrifice  has  gone,  thence  happiness 
has  come  to  me  M '  this  is  what  he  thereby  means 
to  say. 

9.  Here  now  Aru«i  said, '  Why  should  he  sacrifice 
who  would  think  himself  the  worse  for  a  miscarriage 
of  the  sacrifice  ?  I,  for  one,  am  the  better  for  a  mis- 
carriage of  the  sacrifice  ^ ! '  This,  then,  he  said  with 
reference  to  the  adoption  of  those  benedictions. 

^  This  last  sentence  ('  To  whatever  world  . . . ')  is  treated  as  if  it 
belonged  to  the  sacrificial  formula,  to  which  it  is  attached  in  the 
Sa?;zhita.  The  mistake  (which  doubtless  there  is)  probably  arose 
from  the  omission  of  the  '  iti '  in  the  Brahma«a.  In  the  Ka«va  text 
of  the  Brahmawa,  the  analogous  sentence  appears  clearly  as  belong- 
ing to  the  exposition,  and  not  to  the  Sa?«hita. 

^  Yiim  sa  ya^wena  ya^eteti  yo  y^gndih  syat  tena  vyrzUdhena  jreyo 
nabhiga^ed  iti.     Ka«va  text. 


A  . 


414  SATAPATHA-BRAHMAiVA. 


Eighth  Brahmajva. 

1.  Now  when  at  that  Triratra^  sacrifice  he  gives 
those  thousand  (cows),  then  that  one  is  made  the  one- 
thousandth^.  On  the  first  day  he  brings  three  hundred 
and  thirty-three ;  and  Hkewise  on  the  second  day  he 
brings  three  hundred  and  thirty-three ;  and  Hkewise 
on  the  third  day  he  brings  three  hundred  and  thirty- 
three.     Then  that  one-thousandth  is  left  over. 

2.  She  should  be  three-coloured,  they  say,  for  that 
is  the  most  perfect  form  for  her.  But  let  it  be  a  red 
one,  and  spotted,  for  that  indeed  is  the  most  perfect 
form  for  her. 

3.  Let  it  be  one  that  has  not  been  approached 
(by  a  bull),  for  she,  the  Sahasri,  is  in  reality  Va/^ 
(speech) ;  but  Va/^,  forsooth,  is  of  unimpaired  vigour, 
and  so  is  one  of  unimpaired  vigour  which  has  not 
been  approached  :  therefore  it  should  be  one  that 
has  not  been  approached. 

4.  He  may  lead  her  up  (to  the  sacrificial  ground) 
on  the  first  day ;  for  she,  the  Sahasri,  is  in  reality 
Vd/^,  and  hers,  Va/^'s,  is  that  thousandfold  progeny  ^ 

^  The  Sahasradakshiwa  Triratra,  or  sacrifice  of  three 
(pressing)  days,  with  a  thousand  cows  as  the  priests'  fee,  is  men- 
tioned Katy.  XIII,  4,  15  seq.  as,  apparently,  an  independent 
Ahina  sacrifice.  I  do  not,  however,  know  whether  it  might  not 
be  added  on  to  some  other  sacrificial  performance,  as,  for  instance, 
to  the  Przsh//^ya  sha^/aha,  thus  forming  together  with  this  the 
Navaratra  (or  first  nine  days  of  the  Da^-aratra,  see  p.  402,  note  2). 
Katy.  gives  no  indication  as  to  the  particular  forms  of  Soma-sacri- 
fice  required  for  the  several  days ;  but,  guided  no  doubt  by  the 
Brahmawa,  he  confines  his  remarks  to  the  manner  of  distribution  of 
the  dakshiwas. 

^  Sahasri,  lit.  '  she  who  makes  the  dakshiwa  to  consist  of  one 
thousand.' 

^  Or, — and  from  her,Va/^,  those  thousand  (cows)  were  produced  ; 


IV  KAiVDA,    5  ADHYAYA,    8  BRAHMAiVA,   lO.         415 

She  walks  at  the  head  (of  the  other  333  cows),  and 
behind  her  follows  her  progeny.  Or  he  may  lead  her 
up  on  the  last  day ;  then  her  progeny  precedes  her, 
and  she  herself  walks  behind.  This,  however,  is  mere 
speculation :  let  him  lead  her  up  on  the  last  day, — 
her  progeny  precedes  her,  and  she  herself  walks 
behind. 

5.  North  of  the  Havirdhana  shed,  and  south  of 
the  Agntdhra  fire-house  he  makes  her  smell  the 
Dro/^akala^-a ;  for  the  Dro;^akalaj"a  is  the  sacrifice  ; 
thus  he  makes  her  see  the  sacrifice. 

6.  With  (Va^.  S.  VIII,  42),  'Smell  the  trough  : 
may  the  drops  enter  thee,  O  mighty  one  ! '  Now 
he  who  gives  a  thousand  (cows)  becomes,  as  it  were, 
emptied :  him,  thus  emptied,  he  thereby  replenishes, 
when  he  says,  '  Smell  the  trough  :  may  the  drops 
enter  thee,  O  mighty  one  ! ' 

7.  '  Return  again  with  sap  !'  him  who  is  emptied 
he  thus  replenishes  when  he  says, '  Return  again  with 
sap ! ' 

8.  'And  milk  to  us  a  thousandfold!'  him 
who  is  emptied  he  thus  replenishes  with  a  thou- 
sand (forces),  when  he  says,  '  And  milk  to  us  a 
thousandfold ! ' 

9.  '  Broad-streamed,  milk-abounding, — may 
wealth  come  back  to  me !'  him  who  is  emptied  he 
thus  replenishes  when  he  says,  '  May  wealth  come 
back  to  me  ! ' 

10.  He  then  mutters  in  her  right  ear,  'O  Irt'a, 
blithesome,  adorable,  lovable,  bright,  shining, 
Aditi  (inviolable),  ^'arasvati  (sapful),  mighty, 

or, — and  from  her  (the  thousandth  cow)  that  thousandfold  progeny 
of  Yak  was  produced  ;  see  IV,  6,  7,  3,  where  the  thousandfold  pro- 
geny of  Va^  is  identified  with  the  Vedic  texts  generally. 


41 6  S-ATAPATHA-BRAHMAiVA. 

glorious, — these  are  thy  names,  Ocow  :  tell  thou 
the  gods  of  me  as  a  doer  of  good  ! ' — or,  '  speak 
thou  .  .  .  /  These  indeed  are  her  names  with  the 
gods  :  he  thus  means  to  say,  'whatever  thy  names  are 
with  the  gods,  therewith  tell  the  gods  of  me  as  a  doer 
of  good.' 

11.  They  release  her.  If,  not  urged  by  any  man, 
she  goes  eastwards,  then  let  him  know  that  this 
sacrificer  has  succeeded,  that  he  has  won  the  happy 
world.  If  she  goes  northwards,  let  him  know  that 
the  sacrificer  will  be  more  glorious  in  this  world.  If 
she  goes  westwards,  let  him  know  that  he  will  be 
rich  in  dependants  and  crops.  If  she  goes  south- 
wards, let  him  know  that  the  sacrificer  will  quickly 
depart  from  this  world.  Such  are  the  ways  of 
knowledge. 

12.  And  what  three  (cows)  there  are  each  time 
over  and  above  the  (three  hundred  and)  thirty, 
thereto  they  add  that  one  ^.  Now,  when  they  draw 
out  a  Vira^  (verse),  they  pull  it  asunder,  and  a  Vira^ 
which  is  pulled  asunder  is  torn  in  two ; — and  the 
Vira^  consisting  of  ten  syllables,  he  thus  makes  the 
Virac^  complete.  Let  him  give  her  to  the  Hotrz ; 
for  the  Hotrz  is  a  thousandfold  ^ :  therefore  let  him 
give  her  to  the  Hotrz. 

^  I  am  not  certain  whether  I  understand  this  passage  rightly. 
According  to  paragraph  i6,  and  Katy.  XIII,  4,  23,  he  is  to  give 
away  the  cows  by  tens.  This  would  leave  three  each  day,  or  nine 
on  the  three  days.  To  them  he  is  to  add  the  Sahasri,  and  give 
the  ten  cows  to  the  Hotr;'. — A  common  Vira^  verse  consists  of 
three  times  ten  syllables ;  but  there  are  also  such  as  consist  of 
three  times  eleven  syllables.  These  latter  the  sacrificer  is  thus 
represented  (by  withholding  three  cows  out  of  thirty-three)  to  make 
into  a  proper  Vira^. 

^  That  is,  according  to  the  St.  Petersb.  Diet.,  he  possesses  a 


IV  KAiVZ»A,    5  ADHYAVA,    8  BRAHMAA^A,    l6.        417 

13.  Or  let  him  appoint  two  Unnetrzs,  and  let  him 
give  her  to  him,  of  the  two,  who  does  not  call  for  the 
6'rausha/ ;  for  defective,  indeed,  is  he  who,  being  an 
officiating  priest,  does  not  call  for  the  ^'rausha/ ;  and 
defective  also  is  the  Vira^  which  is  pulled  asunder  : 
thus  he  puts  the  defective  to  the  defective. 

14.  Now  they  say,  one  ought  not  to  give  anything 
above  a  thousand  (cows),  because  by  a  thousand  he 
obtains  all  the  objects  of  his  desire.  But  Asurl  said, 
'  Let  him  give  according  to  his  wish  :  by  a  thousand 
he  indeed  obtains  all  his  wishes  ;  and  anything  else 
(that  he  giv^es)  is  likewise  given  at  his  wish  ^' 

15.  And  should  he  intend  to  give  a  cart  yoked 
(with  a  team  of  oxen),  or  something  else,  let  him  give 
it  either  after  the  offering  of  the  omentum  of  the 
barren  cow,  or  at  the  concluding-  (udavasani)  a) 
offerinor. 

16.  In  bringing  the  dakshi;^as,  let  him  bring  com- 
plete decads.  If  he  intends  to  give  one  (cow)  to  any 
(priest),  let  him  pass  over  a  decad  to  ten  such 
(priests).  If  he  intends  to  give  two  to  any  one,  let 
him  pass  over  a  decad  to  five  such  (priests).  If  he 
intends  to  give  three  to  any  one,  let  him  pass  over  a 
decad  to  three  such-.     If  he  intends  to  mve  five  to 

o 

thousand  verses ; — if  it  docs  not  rather  refer  to  the  extent  of  the 
Rig-veda,  consisting  of  rather  more  than  a  thousand  (1028)  hymns. 
Cp.  also  'the  thousandfold  progeny  of  Va/i,'  p.  414,  note  3. 

^  The  Kawva  text  has  much  the  same  reasoning,  but  does  not 
ascribe  it  to  any  one. 

^  In  this  and  all  other  cases  the  text  has  '  to  those  three  (ten 
&c.).'  It  is  not  clear  in  what  manner  he  is  to  divide  the  ten 
cows  between  the  three  priests,  unless  indeed  he  is  to  repeat  the 
same  process  three  times,  giving  the  odd  cow  each  time  to  another 
priest.  The  Kaz/va  text  only  mentions  two  of  the  cases  here 
given,  viz.  that  if  he  intends  to  give  one  cow  to  each  (ekaikam), 

[26]  E  e 


41 8  5'ATAPATHA-BRAHMAiVA. 


any  one,  let  him  pass  over  a  decad  to  two  such. 
Thus  up  to  a  hundred :  and  thus  this  perfect  Vira^ 
of  his  becomes  a  cow  of  plenty  for  him  in  yonder 
world. 

Ninth  Brahmaa^a. 

I.  When  he  performs  a  twelve  days'  sacrifice  with 
transposed  metres  (Dvada^aha  vyd^/^a/J'/^andas), 
then  he  (the  Adhvaryu)  transposes  the  grahas  (cups 
of  Soma)  ;  and  both  the  Udgatr^  and  the  Hotrz 
transpose  the  metres.  Now  there  is  first  that  normal 
Tryaha  (triduum),  with  settled  metres  ^  :  there  he 
draws  the  cup  beginning  with  the  Aindravayava. 


he  is  to  give  ten  to  ten  such  ;  and  if  he  intends  to  give  two  to  each,  he 
is  to  give  ten  to  five  such.  Professor  Weber,  Ind.  Stud.  X,  52,  remarks 
that  this  paragraph  is  not  clear  to  him,  and  suggests  that  it  may 
be  interpolated.  It  does  not  appear,  what  the  exact  proportion  of 
the  thousand  cows  is  for  each  of  the  sixteen  priests ;  but  we  may 
assume  that  it  did  not  differ  much  from  that  given  at  the  Agni- 
sh/oma  (see  p.  345,  note),  and  that  this  result  was  brought  about  by 
repeated  distributions  among  varied  groupings  of  the  priests. 

^  That  is,  three  days,  on  which  the  order  of  the  Agnish/oma  is 

observed.     Hence,  having  drawn  the  \Jpa.?nsu  and  Antaryama 

cups  (IV,  I,  I  and  2),  which  must  always  be  drawn  first,  he  draws 

the  Aindravayava  cup  (IV,  i,  3)  and  so  on.     The  same  order  is 

preserved  on  the  fifth,  eighth,  and  last  three  days.     On  the  fourth 

and  ninth  days,  on  the  other  hand,  he  follows  up  the  Upawju  and 

Antaryama  by  the  grahas  of  the  third  pressing,  beginning  with  the 

Agrayawa  (IV,  3,  5,  21  seq.) ;    these  being   then    succeeded  by 

those  of  the  morning  and  midday  pressings ;  and  on  the  si^vth  and 

seventh  days  the  Upamsu  and  Antaryama  cups  are  succeeded  by 

the  grahas  of  the  midday  pressing,  beginning  with  the  5ukra  cup 

(IV,  3,  3,  2).     This  change  of  the  proper  order  of  performance,  of 

course,  involves  a  different  arrangement  of  the  stotras  and  jastras 

(or  '  the  metres,'  as  they  are  called  in  the  texts).     This  dislocation 

of  the  three  pressings  is  afterwards  to  be  rectified  by  the  various 

cups  being  *  deposited  '  on  the  khara  in  their  normal  order.     In  tlie 

last  two  paragraphs  of  the  present  Brahmawa  the  author,  however. 


IV  KAA^DA,    5  ADHYAYA,    9  BRAHMAiVA,   5.  419 

2.  Then,  on  the  fourth  day,  he  transposes  the 
grahas,  and  they  transpose  the  metres.  There  he 
draws  the  cups  beginning  with  the  Agraya?^a, — for 
that  fourth  day  is  Pra^apati's  own  ;  and  the  Agraya;^a 
is  the  self,  and  Pra^apati  is  the  self:  therefore  he 
draws  the  cups  beginning  with  the  Agraya;^a. 

3.  Having  drawn  that  (Agraya/^a)  cup,  he  does  not 
deposit  it — the  grahas  being  the  vital  airs — lest  he 
should  disorder  the  vital  airs  ^ ;  for  he  would  indeed 
disorder  the  vital  airs,  were  he  to  deposit  it.  They 
sit  near  holding  that  (cup)  ^ ;  and  (the  Adhvaryu) 
draws  (the  other)  cups ;  and  while  he  draws  the 
cups,  then  whenever  the  time  of  that  cup  (in  the 
order  of  performance  comes),  he  utters  '  W'wi'  and 
deposits  it.  Then  follows  that  normal  ^  fifth  day  ; 
on  that  he  draws  the  cups  beginning  with  the 
Aindravayava. 

4.  Thereupon,  on  the  sixth  day,  he  transposes  the 
grahas,  and  they  transpose  the  metres.  There  he 
draws  the  cups  beginning  with  the  6'ukra;  for  that 
sixth  day  is  Indra's  own,  and  the  ^'ukra  (bright,  clear) 
is  he  that  burns  yonder,  and  he  (the  sun)  indeed  is 
Indra :  therefore  he  draws  the  cups  beginning  with 
the  ^'ukra. 

5.  Having  drawn  that  (cup),  he  does  not  deposit 
it — the  grahas  being  the  vital  airs — lest  he  should 
disorder  the  vital  airs ;  for  he  would  indeed  disorder 
the  vital  airs,  were  he  to  deposit  it.     They  sit  near 

discountenances  this  practice  of  changing  the  natural  order   of 
drawing  the  cups. 

1  For  this  construction  see  p.  15,  note  3. 

^  '  Having  given  it  to  some  one  else  (to  hold),  he  draws  the 
other  cups.'     Kawva  text. 

3  Or,  that  'known'  fifth  day,  i.e.  performed  in  the  manner 
known,  or  explained  before  (viz.  at  the  Agnish/oma). 

E  e  2 


420  ^-ATAPATHA-BRAHMAiVA. 

holding  that  (cup) ;  and  he  draws  (the  other)  cups ; 
and  while  he  draws  the  cups,  then  whenever  the 
time  of  that  (cup  comes),  he  deposits  it. 

6.  Then,  on  the  seventh  day,  he  transposes  the 
grahas,  and  they  transpose  the  metres.  There  he 
draws  the  cups  beginning  with  the  ^ukra  cup ;  for 
that  seventh  day  belongs  to  the  Br/hati  ('great' 
metre) ;  for  the  ^S^ukra  is  he  that  burns  yonder,  and 
he  indeed  is  great :  therefore  he  draws  the  cups 
beginning  with  the  ^'ukra. 

7.  Having  drawn  that  (cup),  he  does  not  deposit 
it — the  grahas  being  the  vital  airs — lest  he  should 
disorder  the  vital  airs  ;  for  he  would  indeed  disorder 
the  vital  airs,  were  he  to  deposit  it.  They  sit  near 
holding  that  (cup) ;  and  he  draws  the  (other)  cups ; 
and  while  he  draws  the  cups,  then  whenever  the 
time  of  that  (cup  comes),  he  deposits  it.  Then 
follows  that  normal  eighth  day  :  there  he  draws  the 
cups  beginning  with  the  Aindravayava. 

8.  Then,  on  the  ninth  day,  he  transposes  the 
grahas,  and  they  transpose  the  metres.  There  he 
draws  the  cups  beginning  with  the  Agraya/^a ;  for 
that  ninth  day  belongs  to  the  Cagati  (metre),  and 
the  Agraya?/a  is  the  self,  and  the  self  (soul)  is  this 
whole  world  (^agat) :   therefore  he  draws  the  cups 

A 

beginning  with  the  Agraya^^a. 

9.  Having  drawn  it,  he  does  not  deposit  it — the 
grahas  being  the  vital  airs — lest  he  should  disorder 
the  vital  airs ;  for  he  would  indeed  disorder  the  vital 
airs,  were  he  to  deposit  it.  They  sit  near  holding 
that  (cup) ;  and  he  draws  the  (other)  cups ;  and 
while  he  draws  the  cups,  when  the  time  of  that  (cup 
comes),  he  utters  '  Him'  and  deposits  it. 

10.  Now  they  say,  He  should  not  transpose  the 


IV  KANDA,    5  ADHYAYA,   lO  BRAHMAiVA,   2.  42 1 

cups — the  cups  being  the  vital  airs — lest  he  should 
disorder  the  vital  airs ;  for  he  would  indeed  disorder 
the  vital  airs,  were  he  to  transpose  them  :  therefore 
he  should  not  transpose  (the  cups). 

1 1 .  But  let  him,  nevertheless,  transpose  them  ;  for 
the  cups  are  the  limbs,  and  in  sleeping  one  likes  to 
turn  1  his  limbs  from  one  side  to  the  other :  therefore 
let  him  nevertheless  transpose  them. 

12.  Nevertheless,  he  should  not  transpose  them — 
the  cups  being  the  vital  airs — lest  he  should  disorder 
the  vital  airs  ;  for  he  would  indeed  disorder  the  vital 
airs,  were  he  to  transpose  (the  cups)  :  therefore  let 
him  not  transpose  them. 

13.  What,  then,  is  the  Adhvaryu  to  do  in  that 
case,  when  both  the  Udgatrz  and  Hotri  transpose 
(change)  the  metres^?  In  that,  at  the  morning 
pressing,  he  draws  first  the  Aindravayava  cup ;  and 
at  the  midday  pressing  the  6'ukra  cup ;  and  at  the 
evening  pressing  the  Agraya/^a  cup, — thereby  for- 
sooth the  Adhvaryu  transposes  (the  cups). 

Tenth  BRAHMAiVA^ 

1,  If  the  Soma  is  carried  off,  let  him  say,  'Run 
about  and  seek!'  If  they  find  it,  why  should  they 
care  ?  But  if  they  do  not  find  it,  atonement  is  made 
therefore. 

2.  Now  there  are  two  kinds  of  Phalguna  plants, 


'  In  the  text  our  subordinate  clause  is,  as  usual,  the  principal 
clause  :  '  one  sleeps  in  turning  his  limbs  from  one  side  to  the 
other.' 

2  The  chanters  and  the  Hotr/  in  any  case  use  different  metres, 
as  the  principal  ones,  at  different  pressings. 

3  In  the  Ka«va  text  I  have  met  with  nothing  corresponding  to 
this  Brahmawa. 


42  2  S-ATAPATHA-BRAHMAiVA. 

the  red-flowering  and  the  brown-flowering.  Those 
Phalguna  plants  which  have  brown  flowers  one  may 
press ;  for  they,  the  brown-flowering  Phalgunas,  are 
akin  to  the  Soma-plant :  therefore  he  may  press  those 
with  brown  flowers. 

3.  If  they  cannot  get  brown-flowering  (Phalgunas), 
he  may  press  the  6"yenahr/ta^  plant.  For  when 
Gayatri  flew  up  for  Soma,  a  sprig  of  Soma  fell  from 
her,  as  she  was  bringing  him  :  it  became  the  ^'yena- 
hrzta.  plant :  therefore  he  may  press  the  ^Syenahr/ta 
plant. 

4.  If  they  cannot  get  the  Syenahrita,  he  may  press 
Adara  plants.     For  when  the  head  of  the  sacrifice 

A 

was  cut  off,  then  Adara  plants  sprung  from  the  sap 
which  spirted  from  it :  therefore  he  may  press  Adara 
plants. 

5.  If  they  cannot  get  Adaras,  he  may  press  brown 
Dub  (durva)  plants,  for  they,  the  brown  Dub  plants, 
are  akin  to  the  Soma  :  therefore  he  may  press  brown 
Dub  plants. 

6.  If  they  cannot  get  brown  Dub  plants,  he  may 
also  press  any  kind  of  yellow  Kusa.  plants.  In  that 
case  let  him  also  give  one  cow ;  and,  when  he  comes 
out  of  the  purificatory  bath,  let  him  again  become 
consecrated,  for  the  atonement  for  that  (use  of  plants 
other  than  Soma)  is  a  second  sacrifice.  So  much  then 
as  to  those  robbed  of  their  Soma. 

7.  Now  as  to  those  who  burst  their  Soma-trough 
(kala^a).  If  the  trough  bursts,  let  him  say,  '  Try  to 
catch  it ! '  If  they  catch  a  handful  or  a  goupenful  -  (of 
Soma),  let  them  perform,  as  far  as  is  in  their  power  -^ 

^  That  is,  the  plant  '  carried  away  by  the  falcon  (or  eagle).' 
^  Scotch  for  the  measure  of  both  hands  placed  side  by  side ;  Ags. 
geap,  Low  Germ,  gopse. 

^  Yathaprabhavam  :    Katy.  XXV,  12,  24  seems  to  take  it  in  the 


IV  KAA^DA,  6  ADHYAYA,  I  BRAHMAAA,  I.     423 

after  pouring  (water)  to  it  from  other  ekadhana 
pitchers.  But  if  they  do  not  catch  any,  let  them 
perform,  as  far  as  is  in  their  power,  after  pouring  out 

A 

some  of  the  Agraya;2a  and  pouring  (water)  thereto 
from  other  ekadhana  pitchers.  And  if  the  trough 
bursts  before  the  dakshi;^a  (cows)  have  been  led  up, 
let  him  then  give  one  cow  ;  and  after  coming  out  from 
the  purificatory  bath,  let  him  be  consecrated  again  ;  for 
the  atonement  for  that  (mishap)  is  a  second  sacrifice. 
So  much  then  as  to  those  who  burst  the  trough. 

8,  Then  as  to  those  by  whom  any  Soma  is  left  over. 
If  any  (Soma)  be  left  after  the  Agnish/oma,  let  him 
draw  the  Ukthya  cup  from  the  Putabhr/t.  If  any 
be  left  after  the  Ukthya,  let  him  undertake  the 
Sho^aj^in.  If  any  be  left  after  the  Sho^a-s-in,  let 
them  undertake  a  night  (performance)  ^  If  any  be 
left  after  the  night  (performance),  let  them  undertake 
a  day  (performance)  ^.  But  nothing,  surely,  remains 
after  that^ 

Sixth  Adhyaya.     First  Brahmajva. 

I.  Now,  the  Amsu  (graha),  forsooth,  is  no  other 
than   Pra^apati :   that  (cup)   is  his  (Ya^;}a's  or  the 

sense  of '  abundantly,'  as  he  circumscribes  it  by  '  prabhavayanta/z ' 
(which  the  commentator  explains  by  '  distributing  over  the  several 
vessels'). 

^  That  is,  he  is  to  perform  an  Atiratra,  see  p.  397,  note  2. 

2  Katy.  XXV,  13,  12-14,  ii^  that  emergency,  prescribes  cither 
the  Brz'hat-saman  (by  which  a  seventeenth  stotra  is  obtained  at  the 
Va^apeya  sacrifice,  for  which  see  more  in  Ka«^/a  V),  or  the 
Mahavrata  (see  IV,  6,  4,  i,  with  note),  or  the  Aptoryama  (see 
p.  398,  note). 

^  The  meaning  of  this  seems  to  be,  that  after  the  Aptoryama, 
no  other  sacrifice  remains  at  which  he  could  dispose  of  any  Soma 
that  might  be  left  (and  hence  one  must  finish  it  at  that  sacrifice). 
According  to  Katy.  ib.  15,  he  is  to  repeat  the  Aptoryama,  if  any 
Soma  remains  after  the  first  performance. 


424  ^ATAPATIIA-BRAHMAiVA. 

Sacrificer's)  self',  for  Pra^apatl  is  the  self.  Hence 
when  they  draw  that  (cup)  they  produce  that  self  of  his. 
Therein  they  lay  these  vital  airs,  according  to  as  these 
vital  airs,  the  grahas,  are  explained^;  and  verily  the 
sacrificer  is  born  with  his  whole  body  in  yonder  world. 

2.  Where  they  draw  that  (cup),  then  that  is  (like) 
having  a  hold  ^ ;  and  where  they  do  not  draw  it,  then 
that  is  (like)  having  no  hold  :  therefore,  then,  he 
draws  the  Amsw. 

3.  He  draws  it  with  a  vessel  of  urt^'umbara  wood  ; 
for  that  (cup)  is  Pra^apati,  and  the  urtfumbara  tree  is 
Pra^apati's  own  :  therefore  he  draws  it  with  a  vessel 
of  u^'umbara  wood. 

4.  He  draws  it  with  a  square  vessel ;  for  there  are 
here  three  worlds  :  these  three  worlds  he  obtains  by 
three  (corners).  And  Pra^apati  is  the  fourth  over 
and  above  these  three  worlds  :  thus  he  obtains  Pra^a- 
pati  by  the  fourth  (corner) :  therefore  he  draws  it 
with  a  square  vessel. 

5.  Silently  he  takes  up  the  pressing-stone  ;  silently 
he  throws  down  the  Soma-plants  [^iitsu) ;  silently  he 
pours  water  thereon  ;  silently  raising  (the  stone),  he 

^  Or  body  (atman) ;  a/;2ju  meaning  the  Soma-plant,  and  hence 
the  body  of  the  Soma.  This  graha  seems  to  consist  of  im- 
perfectly pressed  Soma-plants  in  water.  Cf.  Katy.  XII,  5,  6-12. 
See  also  5'at.  Br.  IV,  i,  i,  2  ;  Taitt.  S.  VI,  6,  10;  Say.  on  Taitt. 
S.  I,  p.  603.  In  the  Kawva  text  thi^  Brahma^za  is  followed  by  one 
on  the  Adabhya  graha,  which  is  identified  with  speech. 

^  Or,  perhaps,  according  to  as  the  grahas  are  explained  as 
being  these  vital  airs. 

'  Or,  like  something  that  has  a  handle.  The  Ka«va  text  reads, — 
for  whomsoever  they  draw  that  (cup),  his  vital  airs  are,  as  it  were, 
supplied  with  a  firmer  hold,  and,  as  it  were,  firmly  established 
(arambhawavattara  iva  pratish//ata  iva).  And  for  whomsoever  they 
do  not  draw  it,  his  vital  airs  are,  as  it  were,  without  any  hold  ('  halt- 
loser  ')  and  quite  unrestrained  (anarambhawatara  ivasyayatatara 
iva  pra«a/i). 


IV  KAA^DA,    6  ADIIYAYA,     I    BRAHMAiVA,    12.         425 


presses  once  ;  silently  he  offers  that  (libation)  without 
drawing  breath  :  thus  he  makes  him  (the  sacrificer) 
to  be  Pra^apati. 

6.  Now  there  is  a  piece  of  gold  in  that  (spoon) : 
that  he  smells  at.  And  if  he  either  galls  or  scratches 
himself  at  this  (sacrifice), — gold  being  immortal  life, — 
he  lays  that  immortal  life  into  his  own  self. 

7.  As  to  this  Rama  Aupatasvini  said, '  Let  him 
freely  breathe  out  and  freely  breathe  in  :  if  he  but 
offers  silently,  thereby  he  makes  him  (the  sacrificer) 
to  be  Pra^apati.' 

8.  Now  there  is  a  piece  of  gold  in  that  (spoon)  : 
that  he  smells  at.  And  if  he  either  galls  or  scratches 
himself  at  this  (sacrifice), — gold  being  immortal  life, — 
he  lays  that  immortal  life  into  his  own  self. 

9.  As  to  this  Budila  A^vatara^vi  said,'  Let  him 
draw  it  after  merely  raising  (the  stone),  and  let  him 
not  press ;  for  they  do  press  for  other  deities  :  thus 
he  does  different  from  what  he  does  for  other  deities  ; 
and  in  that  he  raises  (the  stone)  thereby  indeed  the 
pressing  takes  place  for  him.' 

10.  As  to  this  Yaf  ?'2avalkya  said,  *  Nay,  let  him 
press :  "  The  unpressed  Soma  delighted  not  the  mighty 
Indra,  nor  the  outpressed  draughts  without  prayer," 
thus  spake  the  7?/shi  (Rig-veda  VII,  26,  i).  For  no 
other  deity  does  he  strike  but  once  :  thus  he  does 
different  from  what  he  does  for  other  deities, — there- 
fore let  him  press  ! ' 

11.  Twelve  heifers  pregnant  with  their  first  calf 
are  the  priests'  fee  for  this  (graha).  Now  there  are 
twelve  months  in  the  year,  and  Pra^apati  is  the  year, 
and  the  hjnsn  is  Pra^apati :  thus  he  makes  him  (the 
sacrificer)  to  be  Pra^apati. 

1 2.  They  have  twelve  embryo  calves, — that  makes 


426  5'ATAPATHA-BRAHMAiVA. 

^ 

twenty- four.  Now  there  are  twenty-four  half-moons 
in  the  year,  and  Pra^apati  is  the  year,  and  the  Amsu 
is  Pra^apati :  thus  he  makes  him  to  be  Pra^'apati. 

13.  Now  Kaukusta^  indeed  gave  as  many  as 
twenty-four  heifers  with  their  first  calf  as  dakshi;/as, 
and  a  bull  as  the  twenty-fifth,  and  gold  ;  and  truly  that 
is  what  he  gave. 

14.  This  (graha)  should  not  be  drawn  for  every 
one,  since  this  is  his  (Ya^;'^a's)  self.  It  should  only 
be  drawn  for  one  who  is  well  known,  or  one  who  is 
his  (the  Adhvaryu's)  friend,  or  one  who,  being  learned 
in  sacred  lore,  would  acquire  it  by  his  study. 

15.  It  should  be  drawn  at  a  (sacrifice  with)  a 
thousand  (cows  as  the  priests'  fee) ;  for  a  thousand 
is  everything,  and  this  (graha)  is  everything:  It 
should  be  drawn  at  (a  sacrifice)  where  the  entire 
property  is  given  away,  for  the  entire  property  is 
everything,  and  this  (graha)  is  everything.  It 
should  be  drawn  at  a  Vii'va^it  with  all  the  P;  z'sh/Z/as, 
for  the  Vi^va^it  ('  all-conquering ')  is  everything, 
and  this  (cup)  is  everything.  It  should  be  drawn 
at  a  Va^apeya  and  Ra^asuya,  for  that  is  everything. 
It  should  be  drawn  at  a  sattra  (sacrificial  session), 
for  the  sattra  means  everything^,  and  this  (cup) 
means  everything.     These  are  the  drawings. 

THE    GAVAM    AYANA». 

Second  Brahmaa^a. 

I.  Verily,  they  who  sit  (sacrificing)  for  a  year,  by 
means  of  six  months  go  to  him  that  burns  yonder  : 

^  The  Ka«va  MSS.  read  '  Kaiikthasta.' 

^  Perhaps  the  auihor  here  means  to  connect  sattra  (satra)  with 
the  adverbs  satram,  satra,  '  altogether,  always,'  instead  of  with  the 
verb  sad,  to  sit;  but  cf.  IV,  6,  8,  i. 

^  The  great  sacrificial  session  (sattra),  called  Gavam  ay  ana,  or 


IV  KANDA,    6  ADHYAYA,    2  BRAHMAiVA,    I.  427 


♦■ 


SO  it  is  told  on  the  part  of  the  Saman,  in  as  much  as 
it  is  made  of  the  form  of  that  (sun)  it  is  told  on  the 
part  of  the  Rik  ^ ;  and  now  in  like  manner  on  the 
part  of  the  Ya^us,  by  means  of  preparatory  rite, 
when  they  draw  that  (graha)  ^,  they  thereby  also  go 
to  him  (the  sun). 

cows'  walk  (or  course),  usually  extends  over  twelve  months  (of 
30  days),  and  consists  of  the  following  parts  : 

Prayawiya  Atiratra,  or  opening  day. 

^aturvi?«j-a  day,  an  Ukthya,  all  the  stotras  of  which  are  in 

the  J^a.iuT\msa.  stoma. 
Five  months,  each  consisting  of  four  Abhiplava  shaa'ahas 

and  one  Pr/sh//;ya  sha^/aha  (  =  30  days).    Cf.  p.  402,  n.  2. 

Three  Abhiplavas  and  one  1  „o  j  u-  u      -^u  ^u     *    ^ 

^  28  days,  which,  with  the  two 

P/7sh//;ya.  ■       opening  days,  complete  the 

Abhi^o^it  day.     ^  sixth  month. 

Three  Svarasaman  days.      J 


28  days,  which,  with  the  two 
concluding  days,  complete 
the  seventh  month. 


ViSHUvANT  or  central  day. 

Three  Svarasaman  days. 
Vii-va^it  day. 

One  Prz'shMya  and  three 

Abhiplavas. 
Four  months,  each  consisting  of  four  Abhiplavas  and  one 
Fn'sh/Aya. 

■Three  Abhiplava  shais'ahas.  "^ 

One  Gosh/oma(Agnish/oma,p.  403,n.). 
J  One  Ayush/oma  (Ukthya).  }>  30  days. 

One  Da^aratra  (the  ten  central  days  of  j 
the  Dvadaraha,  p.  402,  note  2).         J 

Mahavrata  day. 
Udayaniya  Atiratra. 

In  imitation  of  the  retrograde  course  of  the  sun,  the  order  of 
the  performance  during  the  second  part  of  the  year  is,  generally 
speaking,  the  reverse  of  that  of  the  former  half. 

■  Ta  eiam  sha^/bhir  masair  yanti,  tasmat  Tpa.ra.nko  graha  grzliyante 
parafi^i  stotra«i  para»l>^i  jastrawi.  Ta  eia.m  shashZ/^e  mase  ga-^/^anti 
tad  etasya  rupaw  kriyate.     Ka«va  text. 

2  Viz.  the  Atigrahya  cup  to  Surya  (IV,  5,  4,  2  seq.),  which  has 


428  S-ATAPATHA-BRAHMAiVA. 

2.  He  thus  takes  it  therefrom  with  (Va^.  S.  VIII, 
41;  Rig-veda  I,  50,  i)  \  '  The  lights  bear  on  high 
that  divine  knower  of  beings,  Surya,  that  all 
mayseehim  ! — Thou  art  drawnwith  a  support: 
thee  to  Surya  for  splendour! — This  is  thy 
womb:  thee  to  Surya  for  splendour!' 

Third  Brahmajva. 

1.  Now  as  to  the  manner  of  animal  offerings. 
One  may  perform  with  the  (ordinary)  set  of  eleven 
victims.  He  seizes  one  for  Agni  as  the  first  victim, 
and  one  for  Varu/^a  (as  the  last);  then  again  one  for 
Agni :  in  this  way  let  him  perform  with  the  set  of 
eleven  victims  -. 

2.  Or  one  may  day  after  day  seize  a  victim  for 
Indra  and  Agni ;  for  all  the  gods  are  Agni,  since  in 
Agni  offering  is  made  to  all  the  deities  ;  and  Indra  is 
the  deity  of  the  sacrifice  :  thus  he  neither  offends  any 
of  the  deities,  nor  does  he  offend  him  who  is  the  deity 
of  the  sacrifice. 

3.  Then  as  to  the  manner  (of  animal  offering)  in 
accordance  with  the  Stoma  -^     At  the  Aornish/oma 

to  be  drawn  on  the  Vishuvant  or  middle  day  of  the  Gavam  ayana  ; 
an  animal  sacrifice  to  the  same  deity  being  also  prescribed. 

^  The  Ka«va  text  allows  the  alternative  mantra,  Rig-veda  I,  50,  3 ; 
Yag.  S.  VIII,  40,  Adn'sram  asya  ketava^,  &c.     See  IV,  5,  4,  11. 

^  See  III,  9,  I,  5  seq.  He  is  to  sacrifice  one  victim  each  day, 
and  if  after  the  eleventh  day,  the  performance  is  to  go  on  (as  at 
the  Dvada^-aha),  he  is  to  begin  anew  with  the  first  victim  of 
the  ekadajini.  According  to  the  Ka;/va  text  and  Katy.  XII,  6,  17 
he  is  on  such  an  odd  day  to  immolate  all  the  remaining  victims  of 
the  set  of  eleven.  Thus  on  the  last  (twelfth)  day  of  the  Dvada.faha 
— the  Udayaniya  Atiratra — he  would  have  to  sacrifice  the  entire 
set  of  eleven  victims. 

^  I.  e.  the  particular  form  of  the  (xyotish/oma,  which  is  being 
performed. 


IV  KANDA,    6  ADHYAYA,    4  BRAHMAA^A,   I.  429 


let  him  seize  a  (victim)  for  Agni ;  for  it  is  befitting 
that  at  the  Agnish^'oma  {'  Agni's  praise ')  he  should 
seize  a  victim  for  Agni.  If  it  be  an  Ukthya  sacrifice, 
let  him  seize  as  the  second  (victim)  one  for  Indra 
and  Agni,  for  the  hymns  (uktha)  ^  belong  to  Indra 
and  Agni.  If  it  be  a  Sho^^a^in  sacrifice,  let  him 
seize  as  the  third  (victim)  one  for  Indra;  for  the 
Sho^a^in  (graha)  is  Indra.  If  it  be  an  Atiratra,  let 
him  seize  as  the  fourth  (victim)  one  for  Sarasvati ; 
for  Sarasvati  is  Vak  (speech),  and  Va/^  is  a  female, 
and  so  is  ratri  (fem.,  'night')  female.  Thus  he  duly 
distinguishes  between  the  sacrificial  performances. 
Such  are  the  three  manners  (of  animal  offering) : 
he  may  perform  in  whichever  manner  he  pleases. 
Two  victims  must  needs  be  seized, — for  Surya  he 
seizes  the  second  on  the  Vishuvant  day,  and  for 
Pra^apati  at  the  Mahavrata. 

Fourth  Brahmaa^a. 

I.  Then  as  to  the  Mahavratiya  (graha)  I     Now 
when  Pra^apati  had  created  the  living  beings,  his 


^  That  is,  the  hymns  of  the  Rig-veda,  the  single  collections  of 
which  begin  with  the  hymns  to  Agni,  followed  by  those  to  Indra. 
The  'ukthani'  here  can  scarcely  refer  to  the  three  additional 
jastras  of  the  Ukthya  sacrifice,  as  they  are  composed  of  hymns  to 
Indra -Varu«a,  Indra-Br/haspaU,  and  Indra -Vish;m  respectively. 
A^v.  ^r.  VI,  I  ;  Ait.  Br.  Ill,  50.     Cp.  IV,  2,  5,  14. 

^  The  drawing  of  this  cup  forms  part  of  the  performance  of  the 
last  but  one  day  of  the  Gavam  ay  ana,  the  so-called  Mahavrata 
(great  vow)  day,  on  which  the  following  particulars  are  supplied  by 
Katyayana  XIII,  2,  16  seq.  The  particular  form  of  sacrifice  pre- 
scribed for  the  day  is  the  Agnish/oma.  A  victim  to  Pra^apaii  is 
to  be  immolated.  The  Mahavraiiya-graha  is  drawn  as  an  addi- 
tional libation  (like  the  Atigrahyas,  IV,  5,  4,  2).  The  signal  for 
the  chanting  of  the  Pr/sh/Z/a-stotras  is  given  by  (a  Brahman)  play- 
ing, with  a  rattan  plectrum,  on  a  haip  with  a  hundred  str;n;js  of 


430  i-ATAPATHA-BRAHMAA^A. 

joints  were  relaxed  :  with  his  relaxed  joints  he  was 
unable  to  raise  himself.  Then  the  gods  went  on 
praising  and  toiling.  They  saw  this  Mahavratiya 
(cup)  and  drew  it  for  him  :  thereby  they  restored  his 
joints. 

2.  With  his  joints  thus  restored,  he  approached 
this  food,  what  food  of  Pra^dpati  there  is, — for  what 
eating  is  to  men,  that  the  vrata  (fast-food,  or  religious 
observance  generally)  is  to  the  gods.  And  because 
(they  say),  'Great,  indeed,  is  this  vrata  whereby  he  has 
raised  himself,'  therefore  it  is  called  Mahavratiya. 

3.  Now,  even  as  Pra^apati  then  was,  when  he  had 
created  the  living  beings,  so  are  those  who  sit  (in 
sacrificial  session)  for  a  year ;  and  as  Pra^apati  then, 
after  a  year,  approached  food,  so  do  they  now,  after  a 
year,  approach  food,  for  whomsoever  that  knows  this, 
they  draw  that  cup. 

4.  Let  him  draw  it  for  Indra  Vimr/dh  (the  Averter 
of  scorn),  for,  verily,  the  scorners  of  those  who  sit  for 

Munga  grass.  During  the  chanting  and  recitation,  the  Udgat/Y  sits 
on  an  arm-chair,  the  Hotn  on  a  hammock  or  swing,  the  Adhvaryu 
on  a  board,  and  the  other  priests  on  cushions  of  grass.  Then 
follow  several  curious  ceremonies,  performed  partly  inside  and  partly 
outside  the  Vedi.  The  performance  of  the  Sattra  is  alternately 
lauded  and  vituperated  by  two  persons  [the  one,  a  Brahman,  seated 
at  the  front  door  of  the  Sadas ;  the  other,  a  ^udra,  at  the  back  door ; 
both  facing  each  other ; — thus  La/y.  IV,  3,  according  to  which 
authority,  however,  they  are  merely  to  say  respectively,  '  These 
Sattrins  have  not  succeeded!' — 'They  have  succeeded!']  At 
the  same  time  a  harlot  and  a  theological  student  (brahma^//arin) 
upbraid  one  another  (in  front  of  the  Agnidhriya  fire  shed) ;  while 
(south  of  the  Mar^aliya)  a  sham  contest  takes  place  between  an 
Arya  (Vaij'ya)  and  a  5'udra  for  the  possession  of  a  round  white 
skin,  the  iS'udra  having  to  give  in  (after  the  third  effort,  when  the 
Arya  beats  him  with  the  skin).  Thereupon  a  couple  is  shut  up  in 
an  enclosed  space  south  of  the  Mar^aliya  (or  behind  the  Agni- 
dhriya, La/y.)  for  maithuna. 


IV  KANDA,    6  ADHYAYA,    4  BRAHMAiVA,  6.  43 1 


a  year  are  smitten,  and  all  is  won  by  them  :  hence 
for  Indra  Vimrzdh ,— with  (Va^.  S.  VIII,  44;  Rig- 
veda  X,  152,  4),  'Scatter  thou  our  scorners,  O 
Indra,  lay  them  low  that  war  against  us,  and 
send  them,  that  persecute  us,  to  the  nether- 
most darkness! — Thou  art  taken  with  a  sup- 
port: thee  to  Indra  Vimr/dh! — This  is  thy 
womb:  thee  to  Indra  Vimrz'dh!' 

5.  Or  for  Vi^vakarman  (the  All-worker),  for  all 
work  is  done,  everything  is  won  by  those  who  sit  in 
session  for  a  year:  hence  for  Vi^vakarman, — with 
(Va^.  S.  ¥111,45;  RIg-veda  X,  81,  7), '  Va^aspati 
Vi^vakarman,  the  thought-speeder ^  let  us 
invoke  for  protection  in  our  struggle^  this 
day:  may  he,  the  all-beneficient  worker  of 
good,  delight  in  all  our  offerings^  for  our  pro- 
tection ! — Thou  arttakenwithasupport:  thee 
to  Indra  Vij-vakarman*! — This  is  thy  womb; 
thee  to  Indra  Vii'vakarman  ! ' 

6.  But  if  he  knows  the  (verse)  referring  to  Indra 
(and)  Vi^vakarman,  let  him  draw  it  thus  ^  (Va^.  S. 
VIII,  46),  '  O  Vi^vakarman,  with  strengthening 
libation  madest  thou  Indra  an  invincible 
champion  :  to  him  did  the  people  bow  down  of 

^  Or,  the  thought-swift  (mano^u). 

2  For  the  different  meanings  of  '  va^a'  see  Max  Miiller,  '  India, 
what  can  it  teach  us?'  p.  164. 

^  Or,  in  all  our  invocations  (havana). 

*  The  identification  of  Vijvakarman  with  Indra  was  probably 
suggested  by  the  final  pada  of  the  preceding  verse  of  the  hymn 
(Rig-veda  X,  81,  6) :  '  May  there  be  (or  may  he,  Vijvakarman,  be) 
for  us  a  Suri  Maghavan'  (a  rich  patron;  terms  frequently  applied  to 
Indra).     But  cp.  Muir,  O.  S.  T.  vol.  iv,  p.  7. 

5  The  Ka«va  text  does  not  give  the  verse,  but  remarks  merely,— 
But  if  he  can  get  (vindet)  an  aindri  vaijvakarmam  (verse),  let  him 
draw  it  therewith. 


432  5'ATAPATHA-BRAHMAA'A. 

old,  because^  he,  the  mighty,  is  worthy  of 
adoration. — Thou  art  taken  with  a  support: 
thee  to  Indra  Vi-^vakarman ! — This  is  thy 
womb:  thee  to  Indra  Vi^vakarman!' 

Fifth  BRAHMAivA. 

1.  Now  the  graha^  forsooth,  is  he  that  burns 
yonder,  since  by  him  all  these  creatures  are  held 
(swayed).  Hence  they  say,  'We  take  (grah)  the 
grahas,'  '  They  walk,  seized  by  the  grahas.' 

2.  The  graha,  forsooth,  is  Va/^  (speech) ;  for  by 
speech  everything  is  swayed  (grah)  here  ^, — what 
wonder,  then  \  that  Va/C'  is  the  graha  ? 

3.  The  graha,  forsooth,  is  the  name,  for  everything 
is  held  (fixed)  by  a  name  here, — what  wonder,  then, 
that  the  name  is  the  graha  ?  We  know  the  names  of 
many,  and  are  they  not  thereby  held  by  us'^  ? 

^  I  see  no  other  way  of  rendering  '  yatha-asat '  in  this  passage. 

2  That  is,  the  seizer,  holder,  swayer.  According  to  the  St. 
Petersb.  Diet,  the  word  '  graha '  probably  has  not  already  in  this 
passage  the  later  meaning  of  '  planet '  as  the  one  holding  or  in- 
fluencing man;  but  that  of  some  demoniac  being.  The  whole 
Brahma/za  is  a  play  on  the  word  'graha'  in  its  active  and  passive 
meanings  of  seizer,  holder,  influence ;  and  draught,  libation.  The 
corresponding  Brahmawa  of  the  Kawva  text  (V,  7,1)  diff"ers  widely 
from  our  text.  Its  general  drift  is  as  follows  :  The  graha  is  the 
breath, — the  graha  of  that  breath  is  food, — the  graha  of  that  food 
is  the  water, — the  graha  of  that  water  is  fire, — the  graha  of  the  fire 
(Agni)  is  the  breath, — thus  the  deities  are  seized  by  him,  and  he 
wins  a  place  in  the  world  of  the  deities. 

^  Perhaps  with  the  double-entendre, '  everything  (libation  &c.)  is 
drawn  with  speech  here.' 

*  ?  Kimu  tad  yad  vag  graha/2.  The  usual  meaning  of  kim  u, 
'  how  much  more,'  '  still  more  so,'  seems  hardly  to  suit  this  passage. 

^  ?  Or,  '  are  not  those  of  us  (that  have  a  name)  held  (known) 
thereby?'  In  either  case,  however,  the  interrogative  force  of 'atha,' 
without  any  other  particle,  is  rather  unusual. 


IV  KAiVDA,    6  ADHYAYA,    6  BRAHMAiVA,   5.  433 


4.  The  graha,  forsooth,  is  food  ;  for  by  food  every- 
thing is  kept  (grah)  here  :  hence  as  many  as  eat  our 
food,  all  those  are  kept  by  us.  Such  is  the  natural 
order  of  things. 

5.  And  as  to  this  graha  of  Soma,  that  is  food  ;  for 
whatever  deity  one  draws  this  graha,  that  deity, 
being  seized  by  this  graha,  fulfils  that  wish  of  his 
for  which  he  draws  it.  He  approaches  either  the 
rising  or  the  setting  sun,  thinking,  '  Thou  art  the 
seizer,  seize  thou  N.N.  by  such  and  such  a  disease  ! 
may  N.N.  not  obtain  such  and  such  !'  (naming)  him 
whom  he  hates  ;  or  with,  '  May  such  and  such  a  wish 
not  be  fulfilled  to  him !'  and,  assuredly,  that  wish  is  not 
fulfilled  to  him  for  whom  he  thus  approaches  (the  sun). 

Sixth  Brahmaa^a. 

1.  Now  once  on  a  time  the  gods,  while  performing 
sacrifice,  were  afraid  of  an  attack  from  the  Asura- 
Rakshas.  They  said,  '  Who  of  us  shall  sit  on  the 
south  side  ;  we  will  then  enter  upon  the  sacrifice  on 
the  north  side  in  a  place  free  from  danger  and  injury.' 

2.  They  said,  '  He  who  is  the  strongest  of  us,  let 
him  sit  on  the  south  side ;  we  will  then  enter  upon 
the  sacrifice  on  the  north  side  in  a  place  free  from 
danger  and  injury.' 

3.  They  said,  *  Verily,  Indra  is  the  strongest  of  us  : 
let  Indra  sit  on  the  south  side  ;  we  will  then  enter  upon 
the  sacrifice  on  the  north  side  in  a  place  free  from 
danger  and  injury.' 

4.  They  said  to  Indra,  '  Verily,  thou  art  the 
strongest  of  us  :  sit  thou  on  the  south  side ;  we  will 
then  enter  upon  the  sacrifice  on  the  north  side 
in  a  place  free  from  danger  and  injury.' 

5.  He  said,  'What  will  be  my  reward  then?' — 
'  The  office  of  Brahma;2a/C'//a;;2sin  shall  be  thine,  the 

[26]  F  f 


434  a-ATAPATHA-BRAHMAiVA. 

Brahmasaman ^  shall  be  thine!' — Hence  one  elects 
the  Brahma;2ai'/^a;;/sin  with,  '  Indra  is  the  Brahman, 
by  virtue  of  the  Brahmaship  ! '  for  to  Indra  belongs 
this  (office).  Indra  sat  on  the  south  side,  and  they 
entered  upon  the  sacrifice  on  the  north  side  in  a  place 
free  from  danger  and  injury.  Therefore  let  him  who 
is  the  strongest  sit  on  the  south  side,  and  let  them 
then  enter  upon  the  sacrifice  on  the  north  side  in  a 
place  free  from  danger  and  injury.  Now  he,  for- 
sooth, who  is  the  most  learned  of  Brahmans,  is  the 
strongest  of  them  ;  and  as  now  any  one  is  (able  to 
become)  a  (superintendent)  Brahman^ — nay,  does  he 
not  sit  still  ? — therefore  whosoever  is  the  strongfest 

^  That  is,  the  Saman  which  supphes  the  text  for  the  Stotra 
chanted  in  connection  with  the  Brahma«a/^//aOTsin's  ^Sastra,  and 
forming  the  Stotriya  verse  of  the  latter.  Thus,  at  the  midday 
savana,  the  (Pn'sh/M)  Stotra  of  that  priest  usually  consists  of  the 
Naudhasa-saman  (Sama-veda  II,  35-36),  if  the  Rathantara-saman 
(Sama-veda  II,  30-31)  is  used  for  the  Hotr^'s  Stotra;  but,  if  the 
Br^liat-saman  (ib.  II,  159-160)  is  used  for  the  latter,  then  the 
-Syaita-saman  (II,  16 1-2)  is  used  as  the  Brahma-saman.  See  p.  339, 
note  2.  The  reason,  however,  why  special  mention  is  made  of 
the  Brahma«a/^//awsin  in  this  place,  probably  is  that  at  the  Gavam 
ayana  the  Brahma-saman  is  treated  in  a  peculiar  way.  For,  while 
on  142  days  of  the  first  half  of  the  year, — viz.  on  the  JfLaiurvimsa, 
on  all  (6  X  23)  Abhiplavika  days  and  on  the  three  Svara-saman  days, 
— one  and  the  same  tune,  the  Abhivarta-saman,  is  to  be  used  day 
by  day,  but  each  time  with  a  different  pragatha  stanza  (thus  the 
pragatha  S.  V.  II,  35-36,  usually  chanted  to  the  Naudhasa  tune, 
being  on  this  occasion  chanted  to  the  Abhivarta  tune);  on  the 
corresponding  days  of  the  second  half  of  the  year,  one  and  the 
same  stanza, '  Indra  kratuw  na  a  bhara '  (S.  V.  II,  806-7),  is  to  be 
used  day  by  day,  but  with  different  tunes  (six  such  being  given  in 
the  Calc.  ed.  vol.  iv,  pp.  529-34).     Tandys.  Br.  IV,  3,  i  seq. 

^  According  to  XII,  6,  i,  40  only  priests  of  the  VasishZ/^a 
family  could  become  Brahmans,  or  superintendent  priests,  in  olden 
times  ;  because  they  alone  knew  the  Somabhaga  mantras ;  but  now 
every  one  learns  them,  and  can  therefore  become  a  Brahman. 


IV  KANDA,    6  ADHYAYA,    6  BRAHMAiVA,  8.  4^-5 


of  them,  let  him  sit  on  the  south  side,  and  let  them 
then  enter  upon  the  sacrifice  on  the  north  side  in  a 
place  free  from  danger  and  injury.  Hence  Brah- 
mans  sit  on  the  south  side  (of  the  vedi),  and  they 
enter  upon  the  sacrifice  on  the  north  side  in  a  place 
free  from  danger  and  injury. 

6.  When  (the  Prastotrz)  says,  '  Brahman,  we  will 
chant,  O  Pra^astar!'  then  the  Brahman  mutters 
(Va^.  S.  II,  12),  'This  thy  sacrifice,  O  divine 
Savitar,  have  they  announced  unto  Brz- 
haspati  (the  lord  of  prayer),  the  Brahman^: 
therefore  speed  the  sacrifice,  speed  the  lord 
of  the  sacrifice,  speed  me  ^ ! — Praise  ye  at  the 
impulse  (prasava)  of  Savitrz!'  The  significance 
is  the  same  (as  before)  I  Wi.ih  this  (text)  most  pro- 
bably enter  upon  (the  chant). 

7.  But  one  may  also  enter  upon  it  with,  'O  divine 
Savitar;  this,  O  Br/haspati,  forwards  ! '  There- 
with he  hastes  to  Savitre  for  his  impulsion,  for  he  is 
the  impeller  (prasavitr/)  of  the  gods  ;  and  '  O  Br/ha- 
spati,  forwards ! '  he  says,  because  Brzliaspati  is  the 
Brahman  of  the  gods, — thus  he  announces  it  to  him 
who  is  the  Brahman  of  the  gods  :  therefore  he  says, 
'  O  Brzliaspati,  forwards  ^ ! ' 

8.  The   Maitravaru;^a  then  mutters,   'Impelled 

^  Mahidhara  interprets,  '  This  sacrifice,  O  divine  Savitar,  they 
announce  to  thee  and  to  Brz'haspati,  the  Brahman.'  Perhaps  the 
correct  meaning  (though  not  that  assumed  by  the  Brahma;/a)  is, 
'  This  sacrifice  they  announce  to  thee  as  the  Br/haspati,  the 
Brahman  !'  and  similarly  the  mantra  in  the  next  paragraph. 

^  The  Ka«va  text  adds  here  the  verse  Va^.  S.  II,  13  ;  see  6'at. 
Br.  I,  7,  4,  22,  with  the  same  various  reading  '^yotir.' 

'  See  I,  7,  4,  21.  Asau  nvaivaitasya  ya^usho  bandhur  ya  evasau 
darjapurwamasayo// ;  Kawva  text. 

*  On  'pra'  see  part  i,  p.  loi  note. 

F  f  2 


436  ^ATAPATHA-BRAHMAiVA. 

by  the  divine  Savitr?,  acceptable  to  Mitra 
and  Varu;/a!'  Therewith  he  hastes  to  Savitr/  for 
his  impulsion,  for  he  is  the  impeller  of  the  gods  ;  and 
'  acceptable  to  Mitra  and  Varu;^a '  he  says,  because 
Mitra  and  Varu/za  are  the  deities  of  the  Maitra- 
varu;^a  (Pra^astr^'), — thus  he  announces  it  to  those 
who  are  the  deities  of  the  Maitravaru7^a  :  therefore 
he  says,  '  acceptable  to  Mitra  and  Varu;^a.' 

Seventh  BRAHMAiVA. 

1.  Threefold,  forsooth,  is  science;  the  Riks,  the 
Ya^us,  and  the  Samans.  The  Riks  are  this  (earth), 
since  it  is  thereon  that  he  who  sings  them,  does  sing 
them  ;  the  Riks  are  speech,  since  it  is  by  speech  that 
he  who  sings  them,  does  sing  them.  And  the  Ya^is, 
forsooth,  are  the  air,  and  the  Samans  the  sky.  That 
same  threefold  science  is  used  in  the  Soma-sacrifice. 

2.  By  the  Rik  he  conquers  this  world,  by  the 
Ya^s  the  air,  and  by  the  Saman  the  sky.  There- 
fore whosoever  has  learnt  one  of  these  sciences,  let 
him  endeavour  to  learn  also  what  is  contained  in  the 
two  others  :  by  the  Rik,  forsooth,  he  conquers  this 
world,  by  the  Ya^us  the  air,  and  by  the  Saman  the  sky. 

3.  This,  then,  is  the  thousandfold  progeny  of  Va/^ 
(speech)  ^  Indra  (obtained  for  his  share)  two-thirds, 
and  Vish;ai  one-third  ^r  the  Riks  and  Samans  are 
Indra,  and  the  Ya^us  are  Vish/m.  Therefore  in  the 
Sadas  they  perform  (the  ^'astras  and  Stotras)  with 
the  Rik  and  Saman,  for  the  Sadas  is  Indra's  own. 

4.  And  by  means  of  these  Ya^s  they,  as  it  were, 
bring  forward  (puras)  that  Vish;m,  the  sacrifice :  hence 
the  name  '  pura-5•/&ara7^a '  (preparatory  ceremony). 

1  See  IV,  5,  8,  4. 

^  Thus   according   to    the    YLinvs.    text, — dvau    bhagav    indro 

'bha§-ataika;«  vish/m/z. 


IV  KAiVDA,    6  ADHYAYA,    7  BRAHMAiVA,  9.  437 

5.  Both  the  Rik^  and  the  Samans  are  Speech,  and 
the  Ya^us  are  the  Mind.  Now  wherever  this  Speech 
was,  there  everything  was  done,  everything  was 
known  ;  but  wherever  Mind  was,  there  nothing  what- 
ever was  done,  nothing  was  known,  for  no  one  knows 
(understands)  those  who  think  in  their  mind. 

6.  The  gods  said  to  Speech,  '  Go  thou  forward 
and  make  this  known ! '  She  said,  '  What  will  be 
my  reward  then  ? ' — '  Whatever  in  the  sacrifice  is 
offered  with  Svaha,  and  without  Vasha/,  that  shall 
be  thine!'  Hence  whatever  in  the  sacrifice  is 
offered  with  Svaha,  and  without  Vasha^*,  that  belongs 
to  Speech.  She  then  went  forward  and  made  that 
known,  saying,  *  Do  this  so !  do  this  so  !' 

7.  Therefore  they  also  perform  with  the  Rik  in 
the  Havirdhana :  he  (the  Wotri)  recites  the  morning 
prayer,  he  recites  the  kindling-verses;  he  (the  Gra- 
vastut)  praises  the  pressing-stones, — for  thus,  in- 
deed, they  (Speech  and  Mind)  became  yoke-fellows. 

8.  And  hence  they  also  perform  with  the  Ya^s 
in  the  Sadas  :  they  raise  up  the  Udumbara  post, 
they  erect  the  Sadas,  they  throw  up  the  dhish;2ya 
hearths, — for  thus  they  became  yoke-fellows. 

9.  That  same  Sadas  they  enclose  on  all  sides  with 
a  view  to  that  generation,  thinking,  '  Quite  secretly 
shall  be  carried  on  that  generation ! '  for  improper, 
indeed,  is  the  generation  which  another  sees  :  hence 
even  when  a  husband  and  wife  are  seen,  while  carry- 
ing on  intercourse,  they  run  away  from  each  other, 
for  they  give  offence.  Therefore  to  any  one  looking 
into  the  Sadas,  except  through  the  door,  let  him  say, 
'  Look  not ! '  for  it  is  as  if  he  were  seeing  intercourse 
being  carried  on.  Freely  (one  may  look)  through  the 
door,  for  the  door  is  made  by  the  gods. 


43^  ^-ATAPATHA-BRAHMAiVA. 

10.  In  like  manner  they  enclose  the  Havjrdhana 
on  all  sides  with  a  view  to  that  generation,  thinking, 
'  Quite  secretly  this  generation  shall  be  carried  on  !' 
for  improper,  indeed,  is  the  generation  which  another 
sees  :  hence  even  when  a  husband  and  wife  are  seen, 
while  carrying  on  intercourse,  they  run  away  from  each 
other,  for  they  give  offence.  Therefore  to  any  one 
looking  into  the  Havirdhana,  except  through  the  door, 
let  him  say,  '  Look  not!'  for  it  is  as  if  he  were  seeing 
intercourse  being  carried  on.  Freely  (one  may  look) 
through  the  door,  for  the  door  is  made  by  the  gods. 

11.  Now  there,  in  the  Sadas,  that  male,  the 
Saman,  longs  after  the  female,  the  Rik.  From  that 
generation  Indra  was  produced  :  from  fire,  indeed,  fire 
is  produced,  viz.  Indra  from  the  Rik  and  the  Saman  ; 
for  Indra  they  call  him  that  burns  yonder  (the  sun). 

12.  And  there,  in  the  Havirdhana,  that  male,  the 
Soma,  longs  after  the  female,  the  water.  From  that 
generation  the  moon  was  produced  :  from  food,  in- 
deed, food  is  produced,  viz.  the  moon  from  water 
and  Soma  ;  for  the  moon  is  the  food  of  him  that 
burns  yonder  \  Hence  he  thereby  produces  the 
sacrificer,  and  for  him  he  produces  food  :  from  the 
Rik  and  Saman  he  produces  the  sacrificer,  and  from 
water  and  Soma  he  produces  food  for  him. 

13.  Now  with  the  Ya^us  the  gods  first  performed 
sacrifice,  then  with  the  Rik,  then  with  the  Saman ; 
and  in  like  manner  do  they  now  perform  the  sacrifice, 
first  with  the  Ya^us,  then  with  the  Rik,  then  with 
the  Saman  ;  for  Ya^us,  they  say,  is  the  same  as 
Ya^as  (worship). 

14.  Now  when  the  gods  milked  (the  objects  of) 
their  wishes  from  these  sciences,  the  Ya^us  science 

^  See  I,  6,  4,  13  seq. 


IV  KAND\,  6  ADHYAYA,   7  BRAHMAiVA,    I Q.  439 

milked  most  wishes.  It  became,  as  it  were,  emptied 
the  most ;  it  was  not  equal  to  the  other  two  sciences, — 
the  air-world  was  not  equal  to  the  two  other  worlds. 

15.  The  gods  desired,  'How  can  this  science  be- 
come equal  to  the  other  two  sciences ;  how  can  the 
air-world  become  equal  to  the  two  other  worlds  ? ' 

16.  They  said,  '  Let  us  perform  in  a  low  voice 
with  the  Yajfus :  then  that  science  will  become 
equal  to  the  other  two  sciences ;  then  the  air-world 
will  become  equal  to  the  two  other  worlds ! ' 

1 7.  They  performed  with  them  in  a  low  voice,  and 
thereby  strengthened  them ;  and  henceforth  that 
science  was  equal  to  the  other  two  sciences,  and  the 
air-world  was  equal  to  the  two  other  worlds. 
Therefore  the  Ya^us,  while  being  distinct,  are  yet 
indistinct ;  and  therefore  the  air-world,  while  being 
distinct,  is  yet  indistinct  (indefinable). 

18.  He  who  performs  with  the  Ya^s  in  a  low 
voice,  strengthens  them  ;  and  they,  thus  strengthened, 
strengthen  him.  But  he  who  performs  in  a  loud  voice, 
weakens  them,  and,  being  weak,  they  weaken  him. 

19.  The  Ri'^s  and  Samans,  forsooth,  are  speech, 
and  the  Ya^s  are  the  mind ;  and  so  those  who  per- 
form with  the  Ri^  and  Saman  are  speech,  and 
those  who  perform  with  the  Ya^us  are  the  mind. 
Hence  nothing  whatever  is  done,  unless  ordered  by 
the  Adhvaryu  :  when  the  Adhvaryu  says,  '  Recite 
(the  invitatory  prayer) !  Pronounce  the  offering 
prayer!'  then  those  who  perform  with  the  i?//^  per- 
form it.  And  when  the  Adhvaryu  says,  '  Soma  be- 
cometh  pure  :  turn  ye  back  ^ ! '  then  those  who  per- 
form with  the  Saman  perform  it, — for  speech  speaks 
not  but  what  is  conceived  by  the  mind. 

'  See  IV,  2,  5,  8. 


440  .S'ATAPATHA-BRAHMAA'-A. 


20.  Thus,  then,  the  Adhvaryu,  the  mind,  walks,  as 
it  were,  in  front  (puraj-/'arati) :  hence  the  name  '  pura- 
^/^ara;^a';'  and  verily,  he  who  knows  this,  stands,  as 
it  were,  in  front  through  prosperity  and  glory. 

21.  Now  that  same  puraj-/^ara;^a  (going  before)  is 
nothing  else  than  yonder  burning  (sun) :  one  ought 
to  perform  in  accordance  with  his  (the  sun's)  course. 
When  he  (the  Adhvaryu)  has  drawn  a  cup  of  Soma, 
let  him  turn  round  in  accordance  with  his  course; 
when  he  has  responded  (to  the  Hotr^'s  recitation), 
let  him  turn  round  in  accordance  with  his  course  ; 
when  he  has  offered  a  graha,  let  him  turn  round  in 
accordance  with  his  course:  he  (the  sun),  verily, 
is  the  supporter ;  and  whosoever,  knowing  this,  is 
able  to  perform  in  accordance  with  his  course,  he, 
forsooth,  is  able  to  support  his  dependants  K 

Eighth  BRAHMAiVA. 

I.  Now  the  consecration-ceremony 2  (for  the  sacri- 
ficial session)  is  a  sitting  down,  is  a  session  (sattra)  : 
hence  they  say  of  them,  'they  sit.'  And  when 
thereafter  they  perform  the  sacrifice,  then  they 
(under)go  ;  then  he,  who  is  the  leader,  leads  :  hence 
they  say  of  them,  '  they  (under)go  *.' 

^  That  is,  preparation,  preparatory  ceremony; — and  hence  also 
the  '  taking  the  lead,  being  the  precursor.' 

^  In  the  Ka«va  text  this  is  the  last  Brahma«a  of  the  (fifth) 
Kaw^a. 

^  For  the  Diksha  see  III,  i,  r,  i  seq.  In  the  Kawva  text  I 
have  found  nothing  corresponding  to  the  present  Brahmawa. 

*  That  is  to  say,  the  verb  '  i '  (to  go ;  more  especially  its  com- 
pound upa-i,  to  undergo,  go  through,  undertake)  is  used  of  sacri- 
ficial performances  in  the  Sattra  lasting  for  twelve  (pressing)  days 
and  upward,  to  distinguish  the  latter  from  the  ahina-sacrifices, 
lasting  for  from  two  to  twelve  (pressing)  days. 


IV  KANDA,    6  ADHYAYA,    8  BRAHMAA'A,   5.  44 1 

2.  The  consecration-ceremony,  then,  is  a  sitting 
down,  it  is  a  session,  it  is  an  (under)going,  it  is  the 
(under)going  of  a  session.  And  when  afterwards, 
having  reached  the  end  of  the  sacrifice,  they  rise, 
that  is  '  the  rising  :'  hence  they  say  of  them,  '  They 
have  risen.'     So  much,  then,  for  preHminary  remark. 

3.  Now  those  who  are  about  to  consecrate  them- 
selves settle  (the  time  and  place)  between  them.  If 
they  intend  to  construct  a  fire-altar,  they  take  up 
their  (ordinary  sacrificial)  fires  on  churning-sticks  ^ 
and  betake  themselves  together  to  where  they  are 
about  to  perform  the  animal  offering  to  Pra^apati. 
Having  churned  (the  fire),  and  put  fire-wood  on, 
they  take  out  the  Ahavaniya  fire,  and  perform  that 
animal  offering  to   Pra^apati. 

4.  Its  head  they  keep  2.  If  their  consecration 
does  not  fall  upon  that  same  day  (of  the  animal 
offering),  then,  taking  up  the  fires  (again)  on  the 
churning-sticks,  they  disperse  to  their  several 
(homes)  and  perform  the  (daily)  offerings. 

5.  But  if  their  consecration  falls  upon  that  same 
day,  then,  taking  up  the  fires  (again)  on  the  churning- 
sticks,  they  betake  themselves  to  where  they  intend 
to  perform  the  consecration-ceremony.  The  Grzh.3.- 
pati^  churns  (his  fire)  first  somewhere  about  the 
centre  of  the  hall ;  and  one  half  of  the  others  settle 
down  south   and  one  half  north  of  him.     Having 


^  That  is  to  say,  they  hold  their  churning-sticks  to  the  fires  to 
get  warm  ;  see  part  i,  p.  396,  note  i. 

^  The  head  of  the  victim  (or  victims,  see  VI,  2,  i  seq.)  will  have 
to  be  put  in  the  bottom  layer  of  the  fire-altar,  to  impart  stability 
to  the  latter. 

'  See  p.  97,  note  i.  At  a  Sattra  the  Gr/hapati,  as  well  as  all 
the  other  n'tvig,  should  be  a  Brahman;  Katy.  I,  6,  13-16. 


442  iSATAPATHA-BRAHMAA'A, 

churned  (their  fires),  and  put  on  fire-wood,  they  take 
one  fire-brand  each  and  betake  themselves  together 
to  the  GWhapati's  Garhapatya  fire.  Having  taken  out 
the  Ahavaniya  from  the  G/Vhapati's  Garhapatya, 
they  perform  the  consecration-ceremony.  They 
have  one  and  the  same  Ahavaniya,  but  different 
Garhapatyas,  during  the  consecration  and  the 
Upasads  \ 

6.  Then,  on  whatever  day  their  purchase  (of  Soma- 
plants)  takes  place,  on  that  day  he  raises  the  Garha- 
patya hearth;  and  on  the  Upavasatha  day^  the 
dhish/^ya  hearths  for  the  others.  At  the  time  of 
the  Vaisar^ina  ^  offerings,  the-  wives  come  forward 
together ;  and  they  (the  sacrificers)  abandon  those 
other  (Garhapatya)  fires  *.  As  soon  as  the  Vaisar^ina 
offering  has  been  performed, — 

7,  He  leads  forward  the  king  (Soma).  That 
Agnidhriya  fire  has  just  been  taken  up  on  the  sup- 
port ^,  when  they  take  one  fire-brand  each  (from  the 
fire  at  the  hall-door)  and  disperse  to  their  several 
dhish;^ya  hearths :  '  They  who  do  so,'  said  Yagna.- 
valkya,  '  slay  with  those  fire-brands  of  theirs.'  This 
now  is  one  way. 

^  At  Sattras  there  are  usually  twelve  Upasad  days.  See  p.  105, 
note  I.  Ait.  Br.  IV,  24  enjoins  twelve  days  for  the  Diksha  and  as 
many  for  the  Upasads  of  the  Dvadajaha.  Katy.  XII,  i,  19  ;  2,  14 
gives  no  special  rule  regarding  the  duration  of  the  Diksha,  but 
enjoins  twelve  Upasads.     See  also  La/y.  Ill,  3,  27  ;  A^v.  VI,  i,  2. 

^  The  day  before  the  first  pressing  day. 

^  See  III,  6,  3,  I  seq. 

*  Or,  those  minor  (?  western)  fires,  viz.  they  extinguish  those 
south  and  north  of  the  Gr/liapati's  Garhapatya,  or  (optionally)  also 
the  latter,  it  being  again  supplied  by  the  fire-brand  from  the 
-S'aladvarya  fire.     Cf.  Katy.  XII,  i,  25-26. 

^  See  III,  6,  3,  9  seq. 


IV  KANDA,    6  ADHYAYA,    8  BRAHMAiVA,   12.  44. 


8.  Then  there  is  this  second.  Having  taken  up 
their  fires  on  churning-sticks,  they  betake  themselves 
to  where  they  intend  to  perform  the  animal  offering 
to  Pra^apati.  Having  churned  (the  fire),  and  put 
on  (fire-wood),  they  take  out  the  Ahavaniya  and  per- 
form that  animal  offering  to  Pra^apati. 

9.  Its  head  they  keep.  If  their  consecration  does 
not  fall  upon  the  same  day,  then,  taking  up  the 
fires  (again)  on  the  churning-sticks,  they  disperse  to 
their  several  (homes),  and  perform  (the  ordinary) 
offerings. 

10.  But  if  their  consecration  falls  upon  the  same 
day,  then,  taking  up  the  fires  (again)  on  the 
churning-sticks,  they  betake  themselves  to  where 
they  intend  to  perform  the  consecration-ceremony. 
The  Grzliapati  churns  first,  and  then  the  others 
churn,  seated  round  about  him,  and  throw  each  the 
(fire)  produced  by  him  on  the  Gr^hapati's  Garha- 
patya.  Having  taken  out  the  Ahavaniya  from  the 
Gr/hapati's  Garhapatya,  they  perform  the  Diksha. 
Theirs  is  the  same  Ahavaniya  and  the  same  Garha- 
patya during  the  consecration  and  the  Upasads. 

11.  Then,  on  whatever  day  their  purchase  (of 
Soma-plants)  takes  place,  on  that  day  he  piles  up  the 
Garhapatya  hearth,  and  on  the  Upavasatha  day  the 
dhish/zya  hearths  for  the  others.  At  the  time  of  the 
Vaisar^ina  offerings  the  wives  come  forward  to- 
gether ;  they  (the  sacrificers)  abandon  that  (common 
Garhapatya)  fire.  As  soon  as  the  Vaisar^ina  offer- 
ing has  taken  place, — 

12.  He  leads  forward  the  king.  That  Agnidhriya 
fire  has  just  been  taken  up  on  the  support,  when  they 
take  one  fire-brand  each  and  disperse  to  their  several 
dhish^^ya  hearths.     But  those  who  do  it  thus,  raise 


444  SATAPATHA-BRAIIMAiVA. 

up  Strife,  and  strife  comes  upon  them  ;  they  become 
contentious,  and,  moreover,  strife  comes  upon  that 
community  where  they  sacrifice.  This  is  the  second 
way. 

13.  Then  there  is  this  third.  They  commune  with 
each  otlier  over  the  Gr/*hapati's  churning-sticks, — 
'  What  fire  shall  be  produced  therefrom,  be  that  ours 
in  common !  what  we  shall  gain  by  this  sacrifice,  by 
this  animal  offering,  be  that  ours  in  common !  In 
common  be  our  good  work  !  whosoever  shall  do  evil, 
be  that  his  alone  ! '  Having  thus  spoken,  the  Qivi- 
hapati  first  takes  up  (the  fire  on  the  churning-sticks) 
for  himself,  then  he  takes  it  up  for  the  others,  or 
they  take  it^  up  for  themselves.  They  betake  them- 
selves to  where  they  intend  to  perform  the  animal 
offering  to  Pra^apati.  Having  churned  (the  fire) 
and  put  on  (fire-wood),  they  take  out  the  Ahavaniya 
and  perform  that  animal  offering  to  Pra^apati. 

14.  Its  head  they  keep.  If  their  consecration 
does  not  fall  on  the  same  day,  then,  taking  up 
(again)  the  fires  on  the  churning-sticks,  they  disperse 
to  their  several  (homes),  and  perform  (the  ordinary) 
offerinofs. 

1 5.  But  if  their  consecration  falls  on  the  same  day, 
they  commune  with  each  other  over  the  Grz'hapati's 
churning-sticks, — '  What  fire  shall  be  produced  there- 
from, be  that  ours  in  common !  what  we  shall  gain 
by  this  sacrifice,  by  this  session,  be  that  ours  in 
common!  In  common  be  our  good  work!  Whoso- 
ever shall  do  evil,  be  that  his  alone!'  Having  thus 
spoken,  the  Grz'hapati  first  takes  up  (the  fire)  on  the 
churning-sticks  for  himself,  then  he  takes  it  up  for 

^  Or,  according  to  Katy.  XII,  2,  8-9,  each  takes  up  two  fires, 
viz.  his  own  and  that  of  the  Gr/hapati. 


IV  KANDA,    6  ADHYAYA,    8  BRAHMAiVA,    1 8.        445 

the  Others,  or  they  take  it  up  for  themselves.  They 
betake  themselves  to  where  they  intend  to  perform 
the  consecration-ceremony.  Having  churned  (the 
fire)  and  put  on  (fire-wood),  they  take  out  the 
Ahavaniya  and  perform  the  consecration-ceremony. 
Theirs  is  the  same  Ahavaniya  and  the  same  Garha- 
patya  during  the  consecration  and  the  Upasads. 

1 6.  And  on  whatever  day  their  purchase  (of  Soma- 
plants)  takes  place,  on  that  day  he  piles  up  the  Gar- 
hapatya  hearth,  and  on  the  Upavasatha  day  the 
dhish;/ya  hearths  for  the  others.  At  the  time  of 
the  Vaisar^nna  offerings  the  wives  come  forward 
together ;  and  they  (the  sacrificers)  abandon  that 
(Garhapatya)  fire.  As  soon  as  the  Vaisar^ina  offer- 
ing has  been  performed, — 

17.  He  leads  forward  the  king.  That  Agnidhriya 
fire  has  just  been  taken  up  on  the  support,  when 
they  take  one  fire-brand  each  and  disperse  to  their 
several  dhish/zya  hearths.  Thus  is  this  done,  and 
not  (left)  undone.  The  reason  why  they  have  dif- 
ferent dhish;2yas,  is  that  there  may  be  wider  space 
for  moving  about ;  and  why  they  have  different 
purodasas  \  is  that  more  sacrificial  food  may  be  left 
over  for  completeness. 

18.  Now  then  the  sacrificial  session  is  explained, 
whereby  the  gods  quickly  drove  out  evil,  and  gained 
the  supreme  authority  which  they  now  wield  :  having 
one  Gr/hapati,  one  puro^'ai'a,  one  dhish;/ya,  they 
quickly  drove  out  mischief  and  quickly  were  born 
again.  And  in  like  manner  will  these  (sacrificers), 
by  having  one  Grzhapati,  one  puroi^'a^a,  one  dhish- 
nya,  quickly  drive  out  evil  and  be  born  again. 

^  The  usual  Savaniya-puro</ajas  (III,  8.  3,  i)  are  to  be  offered 
separately  on  each  fire. 


44^  5ATAPATHA-BRAHMAiVA. 

19.  Now,  in  that  former  case,  there  is  a  hall  with 
the  roof-beams  running  from  south  to  north  ^ — that 
is  human  practice.  There  are  one  and  the  same 
Ahavaniya,  and  different  Garhapatyas — that  is  dis- 
similar. On  the  Grzhapati's  Garhapatya  they  per- 
form the  Patnisa;;2ya^as  with  the  tail  (of  the  victim), 
and  the  others  sit  offering  in  response  with  ghee^ 
that  is  dissimilar. 

20.  But  here  there  is  a  hall  with  the  roof-beams 
running-  from  west  to  east^ :  that  is  as  with  the  eods. 
There  are  the  same  Ahavaniya,  the  same  Garha- 
patya, and  the  same  Agnidhriya  :  thus  this  sacrificial 
session  is  successful,  even  as  the  one  day's  Soma- 
sacrifice  was  successful,  there  is  no  failure  for  it. 
Its  course  is  one  and  the  same  in  everything  except 
the  dhish;^yas. 

Ninth  Brahmaa^a. 

1.  Now,  once  on  a  time,  the  gods  were  sitting^ 
in  a  sacrificial  session,  thinking,  '  May  we  attain 
excellence,  may  we  be  glorious,  may  we  be  eaters 
of  food  ! '  That  same  food,  gained  by  them,  wished 
to  go  away  from  them, — and,  food  being  cattle, 
it  was  the  cattle  that  wished  to  go  away  from 
them,  thinking,  'It  is  to  be  feared  lest  they,  being 
exhausted,  may  hurt  us*  :  how,  indeed,  will  they  deal 
with  us  .-* ' 

2.  They  offered  these  two  oblations  in  the  Gar- 

^  Viz.  the  Sadas,  see  p.  128,  note  i. 

^  As  in  the  case  of  the  Pra,^ina-vaw>ra  of  ordinary  ish/is.  See 
III,  I,  I,  6-7. 

^  The  Ka«va  text  has  nishedu/^,  '  they  sat  down.'  See  IV, 
6,  8,  I. 

*  See  p.  31,  note  i. 


IV  KANDA,    6  ADHYAYA,    9  BRAHMAiVA,   7.  447 


hapatya;  and — the  Garhapatya  being  a  house 
(grzha),  and  a  house  being  a  resting-place— they 
thereby  secured  them  in  the  house,  and  thus  that 
food,  gained  by  them,  did  not  go  away  from  them, 

3.  And  in  like  manner  do  these  K^attrins  now  sit 
through  a  sacrificial  session,  thinking, '  May  we  attain 
excellence,  may  we  be  glorious,  may  we  be  eaters  of 
food!'  That  food,  gained  by  them,  wishes  to  go 
away  from  them, — and,  food  being  cattle,  it  is  the 
cattle  that  wish  to  go  away  from  them,  thinking,  '  It 
is  to  be  feared  lest  they,  being  exhausted,  may  hurt 
us  :  how,  indeed,  will  they  deal  with  us  ?' 

4.  They  offer  these  two  oblations  ^  in  the  Garha- 
patya ;  and — the  Garhapatya  being  a  house,  and  the 
house  being  a  resting-place  —  they  thereby  secure 
them  in  the  house,  and  thus  that  food,  gained  by 
them,  does  not  go  away  from  them. 

5.  And  in  like  manner  that  offered  food  wishes  to 
go  away  from  him,  thinking,  '  It  is  to  be  feared  lest 
this  one  will  hurt  me  :  how,  indeed,  will  he  deal 
with  me  ? ' 

6.  He  first  eats  a  very  little  from  the  further 
(back)  end  of  it ;— thereby  he  encourages  it :  it 
knows,  '  It  was  not  so  as  I  thought :  he  has  in  no 
wise  hurt  me.'  Thus  it  becomes  attached  to  him, 
and,  indeed,  whosoever,  knowing  this,  is  able  to 
observe  the  vow  thereof,  he  becomes  an  eater  of 
food,  dear  to  food. 

7.  This,  then,  is  done  at  the  Sattrotthana  (rising 
from  the  session)  on  the  tenth  day^.     Each  of  them 

*  Viz.  those  referred  to  in  paragraphs  8  and  9. 

2  That  is,  on  the  tenth  day  of  the  Dajaratra,  and  hence  either 
the  last  but  one  day  of  the  sessional  Dvadajaha  (p.  402,  note  2),  or 
the  last  day  but  two  of  the  Gavam  ayana  (p.  426,  note  3),  called 


448  S-ATAPATHA-BRAHMAiVA. 


sits  Speechless,  strengthening  his  voice  ^  :  with  that 
(voice)  strengthened  and  reinvigorated  they  perform 
the  last  day.  Then  the  others  are  dismissed,  either 
(for)  fetching  fuel  or  to  their  day's  reading  of  the 
scriptures.     Now  also  they  take  food. 

8.  In  the  afternoon,  having  come  together  and 
touched  water,  they  enter  the  ladies'  hall^,  and 
while  the  others  hold  on  to  him  from  behind,  he^ 

Avivakya.  The  ceremonies  here  described  take  place  in  the  after- 
noon, after  the  regular  performance  of  that  day's  (atyagnish/oma) 
Soma-sacrifice. 

^  '  Each  of  them  (?  or,  one  by  one),  speech-bound,  guards  Soma 
till  the  wakening,'  Katy.  XII,  4,  i.  According  to  the  Ka«va  text 
only  one  (eko  haisham)  does  so  (but  perhaps  at  a  time),  while  the 
others  disperse  (vitishZ/iante). 

^  The  Patnuala  seems  to  be  identical  here  with  the  Pra>^ina- 
vawja  (see  Katy.  XII,  4,  7),  unless  it  be  some  shed  or  tent  adjoining 
the  latter,  cf.  Apast.  ^r.  X,  5,  comm.  The  sacrificial  formula  of  the 
first  oflfering  seems  to  refer  to  the  domestic  hearth,  the  centre  of  the 
family  life,  as  a  source  of  joy  and  strength  to  the  householder. 

^  According  to  the  Kawva  text,  the  Adhvaryu  makes  the  obla- 
tions; but  if  he  does  not  know  how  to  perform  them  (i.e.  if  they 
are  not  recognised  by  his  school  as  belonging  to  the  Adhvaryu's 
duties),  the  Gr/hapati  does  so ;  and  if  he  cannot  do  so,  any  one 
that  knows  them,  may  perform  them.  Regarding  these  oblations, 
and  the  order  of  the  subsequent  ceremonies,  there  is  indeed  con- 
siderable difference  of  opinion  among  the  ritualistic  authorities. 
According  to  Asv.  VIII,  13,  1-2  all  of  them  offer,  but  only  the  first 
oblation  is  to  be  performed  on  the  Garhapatya,  and  the  second  on 
the  Agnidhriya.  La/y.  Ill,  7,  8  seq.,  on  the  other  hand,  enjoins 
the  Udgat;-/  to  perform  two  oblations  on  the  Garhapatya  ;  the  first 
with  the  (somewhat  modified)  formula,  assigned  in  our  text  to  the 
second  oblation,  while  the  second  oblation  is  to  be  made  with 
'  Svaha  '  simply.  [The  first  of  the  above  formulas  is,  according  to 
that  authority,  to  be  used  by  them,  when* they  touch  the  Udumbara 
post,  see  IV,  6,  9,  22.]  The  oblations  completed,  they  are  to  pro- 
ceed to  the  Ahavaniya,  where  the  Udgatrzs  are  to  chant  thrice  the 
Saman  II,  11 26  (?) ;  after  which  they  enter  the  Sadas  to  perform 
the  Manasa-stotra. 


IV  KAiVDA,    6  ADHYAYA,    9  BRAHMAiVA,   12.        449 

offers  (on  the  6'aladvarya  fire)  those  two  oblations ; 
(the  first)  with  (V^^.  S.  VIII,  51),  '  Here  is  joy: 
here  rejoice  ye!  here  is  stability,  here  is  (your) 
own  stability, — H  ail ! '  He  thereby  addresses  the 
cattle ;  they  thereby  secure  cattle  for  themselves. 

9.  And  the  second  he  offers  with,  '  Letting  the 
sucking  calf  to  the  mother,' — he  means  to  say  by 
this,  '  letting  the  fire  go  to  the  earth  ;' — '  a  sucking 
calf  drinking  from  the  mother,' — he  thereby 
means  the  fire  sucking  the  (moisture  of  the)  earth ; 
— 'may  he  maintain  increase  of  wealth  among 
us, —  Hail!'  increase  of  wealth  is  cattle  :  they  thus 
secure  cattle  for  themselves. 

10.  They  go  out  eastward,  and  enter  the  (shed  of 
the)  Havirdhana  carts  from  behind  towards  the 
front ;  for  from  the  front  towards  the  back  (they 
enter)  when  about  to  perform  the  sacrifice,  but  thus 
(it  is  done)  at  the  rising  from  the  session. 

11.  On  the  hinder  shaft  of  the  northern  cart^  they 
sing  the  Saman  (Va^.  S.  VIII,  52),  called  'the 
completion  of  the  session,' — there  it  is  that  they 
reach  completeness ;  or  on  the  northern  hip  of  the 
high  altar ;  but  the  other  is  the  more  usual, — 

12.  That  is,  on  the  hinder  shaft  of  the  northern 
cart.  'We  have  gone  to  the  light,  we  have 
become  immortal,' — for  they  who  sit  through  a 
sacrificial    session    become    indeed    the    light,    they 

^  According  to  Katy.  XII,  4,  10  and  comm.,  the  southern  shaft 
of  the  northern  cart  is  intended.  Similarly  the  Kawva  text, — while 
touching  the  right  shaft  of  the  northern  cart  he  sings  thereon  the 
Saman  '  the  completion  (success)  of  the  session.'  The  words 
'sattrasya  r/ddhi^'  are  doubtless  the  name  of  the  Saman,  which 
has  been  erroneously  made,  with  '  asi '  appended  to  it  in  the  Madhy. 
text  of  the  Sa/^hita,  the  beginning  of  the  Saman. 

[26]  G  g 


450  .SATAPATHA-BRAHMAiVA. 

become  immortal; — 'to  the  sky  have  we  as- 
cended from  the  earth,' — for  they  who  sit  through 
a  sacrificial  session  indeed  ascend  from  the  earth  to 
the  sky; — *we  have  attained  to  the  gods,' — for 
they  indeed  attain  to  the  gods; — 'to  heaven,  to 
the  light!'  thrice  they  repeat  the  finale;  for  they 
indeed  become  (partakers  of)  heaven  and  bliss. 
Thus,  whatever  the  nature  of  his  Saman  is,  that 
they  come  to  be  who  sit  through  a  sacrificial  session. 

13.  They  creeps  along  right  under  the  axle  of  the 
southern  cart :  even  as  a  snake  frees  itself  from  its 
skin,  so  do  they  free  themselves  from  all  evil.  They 
creep  along  with  an  ati/^-^andas  verse  ;  for  that,  the 
atiy^/zandas  (redundant  metre),  is  all  the  metres; — 
thus  evil  does  not  overtake  them  :  therefore  they 
creep  along  with  an  ati>^/^andas  verse. 

14.  They  creep  along  with  (Va^.  S.  VIII,  53; 
Rig-veda  I,  132,  6),  'O  Indra  and  Parvata, 
leaders  in  battle,  smite  ye  every  one  that  wars 
against  us,  smite  him  with  the  thunderbolt! 
him  that  is  hidden  may  it  please  in  the  far 
retreat  which  he  hath  reached:  our  foes,  O 
hero,  on  all  sides  may  the  tearer  tear  to 
pieces, — on  all  sides!' 

15.  They  go  out  eastward,  and  enter  the  Sadas 
from  the  front  towards  the  back  ;  for  from  the  back 
towards  the  front  (they  do  so)  when  about  to  per- 
form the  sacrifice ;  but  thus  (they  do)  at  the  rising 
from  the  session. 

16.  They  sit  down  by  their  several  dhish/^ya- 
hearths.  Now,  once  on  a  time,  the  pith  of  Va/^ 
(speech)  wished  to  desert  the  gods  who  had  won  it ; 
it  tried  to  creep  away  along  this  earth,  for  Va/C'  is 

^  See  p.  299,  note  2. 


IV    KANDA,    6  ADHYAYA,    9   BRAHMAiVA,  I  7.  45  I 


this  earth  :  her  pith  are  these  plants  and  trees.  By 
means  of  this  Saman^  they  overtook  it,  and,  thus 
overtaken,  it  returned  to  them.  Hence  upwards  on 
this  earth  grow  the  plants,  and  upwards  the  trees. 
And  in  like  manner  does  the  pith  of  VU  wish  to 
desert  these  (sacrificers)  who  have  won  it,  and  tries 
to  creep  away  along  this  earth, — for  Va/§  is  this 
earth :  her  pith  are  these  plants  and  trees.  By 
means  of  this  Saman  they  overtake  it,  and,  thus 
overtaken,  it  returns  to  them.  Hence  upwards  on 
this  earth  grow  the  plants,  and  upwards  the  trees. 

1 7.  They  chant  verses  of  the  queen  of  serpents ; 
for  the  queen  of  serpents  is  this  earth  :  through  her 
they  thus  obtain  everything.  The  prelude  is  per- 
formed by  (the  Udgatrz)  himself 2,  and  the  chant  is 
not  joined  in  (by  the  choristers '),  lest  some  one  else 
overhear  it.  For  he  would  cause  (the  performance) 
to  be  in  excess  were  another  to  chant ;  he  would 
cause  an  excess,  were  another  to  join  in  it ;  he  would 
cause  an  excess,  were  another  to  overhear  it :  there- 
fore the  prelude  is  performed  by  (the  Udgatrz)  him- 
self, and  the  chant  is  not  joined  in. 

1  Viz.  the  so-called  Manasa-stotra  (mental  chant),  Sama-veda 
II,  726-8  (Rig-vedaX,  189,  1-3,  ascribed  to  the  queen  of  serpents): 
'The  spotted  bull  has  come  up,  &c.,'  performed  inaudibly.  In 
connection  with  this  Stotra,  an  imaginary  libation  to  Pra^apati- 
Vayu  is  performed,  everything  connected  with  which,  from  the 
upakarawa  (or  introduction,  on  the  part  of  the  Adhvaryu,  see  p.  401, 
note  i)  up  to  the  bhaksha,  or  drinking  of  the  cup  by  the  priests,  is 
done  'mentally'  (that  is,  as  would  seem,  by  gestures  merely). 
According  to  Asv.  II,  13,  6,  however,  the  Hoiri  recites  the  same 
hymn  in  a  low  voice  {upi?ns\i),  but  not  inaudibly,  as  a  6'astra.  But 
see  p.  452,  note  i. 

2  Not  by  the   Prastotn,  as  is  otherwise  the  case;  see  p.  310, 
note  I. 

^  See  p.  311,  note  i. 

Gg  2 


452  5'ATAPATHA-BRAHMAiVA. 


1 8.  The  Hotr/  recites  the  Four-Hotrz  formulas, 
whereby  he  follows  up  that  chant  by  a  ..9astra\  If 
the  Hotri  does  not  know  them,  let  the  Grzhapati 
recite  them;  but  it  is  the  Hotrz's  recitation 2. 

19.  Then  the  Adhvaryu's  response^  is,  'These 
sacrificers  have  prospered:  happiness  hath 
accrued  unto  them!'  whereby  he  bespeaks  success 
to  human  speech. 

20.  Thereupon   they  utter  the  Brahmodya^  in 


^  According  to  this  (and  Tandyz.  Br.  IV,  9,  13)  it  would  seem 
that  the  Uotrz  is  not  to  recite  the  hymn  of  the  Manasa-stotra,  as 
prescribed  by  the  Ait.  Br.  and  Asv. 

2  The  y^aturhotr?'  formulas — so-called  from  four  priests,  Ag- 
nidh,  Adhvaryu,  Hotn,  and  Upavaktr?',  being  mentioned  in  them 
— are  as  follows :  '  Their  offering-spoon  was  (the  power  of)  think- 
ing ;  the  ghee  was  thought ;  the  altar  was  speech ;  the  barhis  was 
object  of  meditation ;  the  fire  was  intelligence ;  the  Agnidh  was 
understanding;  the  oblation  was  breath;  the  Adhvaryu  was  the 
Saman;  the  Hotr/ was  Va/^aspati ;  the  Upavaktr;' was  the  mind;' 
— at  the  end  of  each  of  these  ten  formulas  the  Adhvaryu,  according 
to  Asv.,  responds, '  Yea  (om),  Hotar !  So  (it  is),  O  Hotarl'— (the 
Uotri  proceeds),  '  They  forsooth  took  that  (manasa)  graha ;  O 
Va^aspati !  O  disposer  (or  decree),  O  name  !  Let  us  praise  thy 
name  !  Praise  thou  (and)  by  our  name  go  to  heaven  !  What  success 
the  gods  have  obtained  with  Pra^apati  as  their  gr/hapati,  that 
success  shall  we  obtain  !' 

^  ?  That  is,  at  the  conclusion  of  the  /^aturhotrz-mantras.  A^v., 
on  the  other  hand,  makes  the  Uotri  conclude  the  Brahmodya  with 
the  benediction, '  O  Adhvaryu,  we  have  succeeded!'  to  which  the 
latter  is  to  respond, '  We  have  succeeded,  O  Hotar  1' 

*  That  is,  a  discussion,  or  disputation,  regarding  the  nature 
of  the  Brahman.  According  to  Taw^ya  Br.  IV,  9,  14,  as  inter- 
preted by  the  commentary,  the  performance  consists  rather  in  (or 
is  followed  by  ?)  vituperative  remarks  on  Pra^apati,  whom  they  have 
now  safely  got  into  their  power  (allusion  being  made,  for  instance,  to 
his  criminal  relations  to  his  daughter  ;  to  his  having  created  thieves, 
gad-flies  and  mosquitos,  &c.) ;  but  this,  it  seems  to  me,  is  probably 
a  wrong  interpretation  of  the  '  parivadanti '  in  the  text,  which  may 
mean  that  '  they  discourse '  upon  Pra^apati.     So  also  Katy.  XII,  4, 


IV  KANDA,    6  ADHYAYA,    9  BRAHMAiVA,   2  1.  453 

(the  form  of  a)  dialogue.  For  everything,  indeed,  is 
obtained,  everything  gained  by  them  that  sit  through 
a  sacrificial  session, — they  have  performed  with 
Ya^us  prayers  :  these  have  obtained  so  much,  have 
acquired  so  much  ;  they  have  recited  Rik  verses  : 
these  have  obtained  so  much,  have  acquired  so 
much ;  they  have  chanted  Samans :  these  have 
obtained  so  much,  have  acquired  so  much.  But  this 
has  not  been  obtained,  this  has  not  been  acquired 
by  them,  namely,  the  (theological)  discussion,  the 
sacred  discourse  :  this  is  what  they  thereby  obtain, 
what  they  acquire. 

21.  Having  'crept'  up  to  the  Udumbara  post, 
they  restrain  their  speech.  Now,  they  who  perform 
the  sacrifice  with   speech,  milk  and   suck   out    the 


2 1 ,  Pra^apater  agu?zakhyanam, '  agu«a '  may  have  to  be  taken  in  the 
sense  of  'nirguwa'  or  'nirgu«atvam'  (unqualifiedness,  uncondi- 
tionedness),  rather  than  in  that  of  '  vice ; '  and  it  is  worthy  of  note 
that  the  Pra^apati-tanu  formulas,  preceding  the  Brahmodya  proper, 
consist  chiefly  in  the  enumeration  of  negative  qualities.  '  The 
twelve  bodies  of  Pra^^apati  are  qualified  as  follows : — the  eater  of 
food  and  the  mistress  of  food ;  the  happy  and  glorious  ;  the  abodeless 
and  dauntless ;  the  unattained  and  unattainable ;  the  invincible 
and  irresistible  ;  the  unpreceded  and  unmatched.'  Then  follows 
the  Brahmodya  : — 'Agni  is  the  house-lord  (gr/hapati),'  so  say  some  : 
'he  is  the  house-lord  of  this  world;' — '  Vayu  is  the  house-lord,"  so 
say  some  :  '  he  is  the  house-lord  of  the  airy  region  ; ' — yonder  (sun), 
forsooth,  is  the  house-lord :  he  who  burns  yonder,  he  is  the  lord, 
and  the  seasons  are  the  house.  Verily,  to  whatsoever  (sacrificers) 
he  becomes  the  gr/hapati,  who  knows  that  divine  gr/hapati,  that 
gr/hapati  prospers,  and  they,  the  sacrificers,  prosper  :  to  whatsoever 
(sacrificers)  he  becomes  the  gr/hapati,  who  knows  the  divine  averter 
of  evil,  that  gr/hapati  averts  evil,  and  they,  the  sacrificers,  avert  evil ! 

A. 

See  Ait.  Br.  V,  25.  According  to  Asv.,  the  Hotr/  alone  would 
seem  to  repeat  the  Brahmodya.  The  expression  vakovakya  (dia- 
logue) apparently  refers  to  the  controversial  form  of  this  discourse. 
See  also  A.  Ludwig,  Rig-veda,  III,  p.  390  seq. 


454  DATAPATH  A-BRAHMAA-'A. 

sacrifice ;  for  sacrifice  is  speech.  And  previously  to 
this,  each  of  them  sits  speechless,  strengthening  his 
speech  \  and  with  their  speech  thus  strengthened 
and  reinvigorated  they  perform  the  last  day.  But 
at  this  (disputation)  the  entire  speech,  thus  obtained, 
becomes  exhausted  :  that  speech  they  all  strengthen 
(by  remaining)  speechless,  and  with  it  thus  strength- 
ened and  reinvigorated  they  perform  the  Atiratra  ^. 

22.  They  sit  touching  the  Udumbara  post^  for 
strength  is  food,  and  the  Udumbara  tree  is  strength  : 
with  strength  he  thus  invigorates  speech. 

23.  When  the  sun  has  set,  they  go  out  (of  the 

A 

Sadas)  eastward,  and  sit  down  behind  the  Ahavantya, 
in  front  of  the  Havirdhana  shed.  Round  them, 
sitting  speechless,  the  Pratiprasthatrz  carries  the 
Vasativari  water  ^  For  whatever  object  they  per- 
form the  session,  therewith  let  them  release  their 
speech.  For  in  olden  times  the  i?/shis  were  wont 
to  hold  sacrificial  sessions  for  certain  objects, — '  such 
is  our  wish  :  may  that  be  fulfilled  !'  And  if  they  be 
desirous  of  different  objects,  desirous  of  subjects, 
desirous  of  offspring,  desirous  of  cattle, — 

^  The  construction  of  the  text  is  quite  irregular,  and  I  am  by  no 
means  certain  whether  '  tarn  esham  pura '  should  not  be  separated 
from  what  follows,  and  have  the  verbs  '  viduhanti '  and  '  nirdha- 
yanti '  supplied  after  ihem, — That  (speech)  of  theirs  (they  milk  and 
suck  out)  before  this.  Each  now  sits  speech-bound,  strengthening 
his  speech,  &c. 

^  That  is,  the  last  day  of  the  Dvada^aha,  or  of  the  Gavamayana, 
the  so-called  Udayaniya-atiratra. 

^  According  to  Laty.  Ill,  8,  1 1  they  form  a  circle  round  the 
Udumbara  post  and  touch  it,  muttering  the  mantra, '  Here  is  stability, 
here  is  (our)  own  stability!  Here  is  joy:  here  rejoice  yel'  or, 'In 
me  is  stability,  in  me  is  (your)  own  stability !  in  me  is  joy :  in  me 
rejoice  ye !'  or  both.     See  p.  448,  note  3. 

*  See  III,  9,  2,  I  seq. 


IV  KAiVDA,    6  ADHYAYA,  9  BRAHMAA^A,  25,  455 

24.  Let  them  release  their  speech  with  this  (Va^. 
S.VIII,  53),  'Earth!  Air!  Sky!'  Thus  they 
render  their  speech  auspicious  by  means  of  the 
truth,  and  with  that  auspicious  (speech)  they  pray 
for  blessings, — '  May  we  be  abundantly  supplied 
with  offspring! ' — thereby  they  pray  for  offspring  ; 
— 'May  we  be  abundantly  supplied  with  men!* 
— thereby  they  pray  for  men; — 'May  we  be 
abundantly  supplied  with  food!'  thereby  they 
pray  for  prosperity. 

25.  Thereupon  the  Gr^hapati,  or  whomsoever  the 
Grzhapati  may  call  upon,  recites  the  Subrahma/^ya 
litany  \  Some,  indeed,  recite  the  Subrahma/2ya 
each  separately ;  but  rather  let  the  Gr^'hapati,  or 
whomsoever  the  Grzhapati  may  call  upon,  recite 
the  Subrahma;2ya,  Having  desired  an  invitation 
to  that  (Atiratra  feast),  they  put  kindling-sticks  on 
the  fire  ^. 


^  See  III,  3,  4,  17  seq. 

^  According  to  the  comm.  on  Katy.  XII,  4,  28  it  is  the  reciter 
of  the  Subrahma«ya  who,  having  said  '  O  Subrahma«ya,  invite 
me  thereto  !'  puts  sticks  on  the  fire. 


INDEX  TO   PARTS   I   AND   11. 

{KANDAS   I— IV.) 


a,  Part  I,  page  loi. 

abhigharawa,  1,  192. 

abhiplava-shai^aha,  II,  403. 

abhivarta-saman,  II,  434. 

abortion,  causing  of,  II,  11. 

adabhya-graha,  II,  424. 

adara  plant,  a  substitute  for  Soma- 
plants,  II,  422. 

adhitaya^us,  II,  20,  22,  23. 

adhrigu  litany,  II,  188. 

adhvara,  I,  114. 

Adhvaryu,  I,  introd.  xx  seq.,  xxvi ; 
must  not  pass  between  dhish- 
wyas,  II,  153;  passes  north  of 
Agnidhra  shed,  ib. ;  his  re- 
sponse (pratigara),  231,  326, 
328,  330,  331  ;  he  is  the  head 
of  the  sacrifice,  276  ;  goes  in 
front,  440. 

Aditi,  I,  25,  73,  307  ;  has  seven  or 
eight  sons,  II,  12  ;  to  her  belong 
the  Prayawiya  and  Udayaniya- 
ishrf,  II,  48,  386  ;  is  the  earth, 
51  ;  two-headed,  57  ;  her  share 
in  the  Soma  feast,  259. 

Aditya,  seven  or  eight  Adityas,  sons 
of  Aditi,  II,  12;  they  accom- 
pany Varuwa,  93;  Vivasvat  (sun) 
the  Aditya,  13;  is  the  eye,  39  ; 
the  vyana,  240 ;  Aditya^  and 
Ahgirasa^,  113;  Indra  with  Va- 
sus,  Rudras,  and  Adityas,  241, 
350;  evening  feast  is  theirs, 
ib.;  cattle  after  their  manner, 
353;  the  press-stones,  355;  to 
them  belong  the  ya^us,  383  ; 
Adityanam  ayana,  II,  383; 
twelve  Adityas,  eight  Vasus, 
and  eleven  Rudras,  411. 

aditya-graha,  II,  350,  352. 

aghara,  two  libations  of  ghee  (to 
Pra^apati  and  Indra),  1,91,  124  ; 


(to  Agnishomau  and Vish«u),  II, 
106. 

Agna-vish«Q,  cake  to,  1 1, 1 2  ;  to  them 
belongs  dikshawiyesh/i,  82. 

Agni,  representative  of  priestly  caste 
(brahman),  I,  introd.  xviseq. ; 
four  diiferent  forms,  I,  47,  136, 
452;     their    names,     II,    118; 
shuts  out  Asuras,  I,  54  ;  is  the 
youngest,    108 ;    messenger   of 
gods,  no,  156  ;  ancestral  Hotr;, 
115  ;  repeller  of  Rakshas,  158  ; 
II,  99;   best  of  gods,  I,    163; 
seeks  for  Indra,  175  ;  identified 
with  Rudra,  201  ;  II,  343  ;  with 
Pra^apati,    I,    346,    386;    with 
Rudra,  Varuwa,    Indra,    Mitra, 
Brahman,  340  seq. ;  unites  with 
waters,  277;   gold  is  his  seed, 
277  ;  milk  ditto,  326  ;  Agni  first 
created  by  Pra^apati,  323  seq., 
342  seq.,  389  ;  the  root  and  pro- 
genitor of  deities,  386  ;  II,  98  ; 
is  te^as,  I,  418,  419;  originally 
alone  immortal,  310  ;  covets  the 
beasts  deposited  with  him,  347  ; 
all  forms  (rupa)  deposited  with 
him,  314;  Agni  Vaijvanara,  104 
seq. ;    oblations   to  Agni  pava- 
mana,    pavaka,    and   juki,    304 
seq. ;  Agni  pavamana  and  indu- 
mat,  320  ;   Agni  anikavat,  408  ; 
Agni    kavyavahana,    430;     the 
woof  of  cloth  belongs  to  Agni, 
11,9;  Agni  is  all  the  deities,  1 2  ; 
the  lower  (Vishwu  the   upper) 
half  of  the  sacrifice,  12  ;  Indra, 
Soma,  and  Agni,  22  ;  Agni  is  the 
brahman  (sacerdotium)  and  sa- 
crifice, 38;  speech,  39;  Vrata- 
pati,    44,   45  ;    guardian  of  the 
east,    50;     Agni    attended   by 


458 


i-ATAPATHA-BRAHMAA^A. 


the  Vasus,  93  ;  messenger  to 
Ahgiras  and  Adityas,  113;  Agni 
Vaijvanara's  ashes  is  gravel, 
120;  Agni  head  of  deities,  184; 
his  victim,  218;  the  lotus  of 
the  earth,  277  ;  Varuwa,  Mitra, 
and  Agni,  285;  Agni  vaijvanara, 
305  ;  rules  over  beasts,  343  ; 
officiates  as  Agnidh,  348  ;  Agni 
with  Vayu  and  Surya,  I,  325, 
327;  n,  453  ;  Agni,  Varusa, 
and  Indra,  leaders  of  the  gods, 

I,  449  seq. ;  Agni,  Soma,  and 
Vishnu   form  the   thunderbolt, 

II,  108;  five-kapala  cake  to 
Agni,  389 ;  Agni,  Indra,  and 
Surya  superior  to  the  others, 
402. 

Agnidhra  (Agnidh),  identical  with 
Agni,  I,  58;  ought  to  be  learned, 
and  receives  first  the  dakshi«a, 
II,  148;  heads  procession  with 
a  firebrand,  187,  195 ;  with 
the  vasativari  water,  235;  sits 
in  the  Nesh/r/'s  lap,  368. 

Agnidhriya  (Agnidhra)  fire  -  shed, 
Ya^;7a's  arm,  II,  126  ;  erection 
of,  147,  148  ;  from  thence  the 
gods  gained  immortality,  147  ; 
sacred  to  the  All-gods,  148 ; 
the  gods  stay  therein  beside  the 
vasativari  water,  226. 

Agnihotra,  I,  2,  320  seq. ;  is  the  Sun, 
327;  time  of,  328  seq.;  two 
hbations  each  time,  332,  334; 
a  domestic  sacrifice,  333  ;  first 
of  sacrifices,  344  ;  a  heavenward 
sailing  ship,  345  ;  number  of,  in 
the  year,  346. 

agnihotra-havani,   ladle,    I,    11,    67, 

331-^ 

agnimaruta-jastra,  I,  209;  II,  369. 

agni-prawayana,  I,  298  ;  II,  121  seq., 
157  seq. ;  cf.  fire. 

agnirahasya,  I,  introd.  xxx  seq. 

Agnishomau,  I,  169,  373  seq.,  377, 
379;  Agni  and  Soma  (offered 
to  separately,  I,  364) ;  seize 
the  Soma  sacrificer  between 
their  jaws,  II,  82,  161;  are 
yoke-fellows,  106. 

agnishomiya  he-goat,  II,  82  ;  black- 
spotted,  83 ;  sacrifice  of,  162 
seq. 

Agnish/oma,  II,  301;  stotras  and 
jastras,  325,  326,  397. 


agnish/oma-saman,  II,  368. 

Agnyadhana  (agnyadheya),  I,  i,  2, 
274  seq. 

agnyanvadhana,  I,  2. 

agnyuddhara«a,  I,  2;  time  of,  328 
seq. 

agnyupasthana,  I,  339  seq. 

agrayawa-graha,  II,  288  seq.,  332, 
355;  -sthali,  ib. ;  drawn  for 
All-gods,  289;  at  all  three  Sa- 
vawas,  ib. ;  mode  of  drawing, 
290;  depositing,  292. 

Agrayanesh/i,  offering  of  first-fruits, 
I,  369  seq. 

agur  ('ye  ya^amahe'),  I,  142,  148. 

a^yabhaga,  butter  portions  to  Agni 
and  Soma,  I,  159  seq. 

a^ya-jastra,  II,  293  ;  -stotra,  293, 
324. 

Ahalya,  Indra  as  lover  of,  II,  81. 

ahava,  II,  326,  361. 

ahava/6,  II,  380. 

Ahavaniya,  used  for  cooking,  I,  18; 
when  taken  out  from  Garha- 
patya,  328  seq.;  is  Ya^wa's 
mouth,  II,  126. 

ahavaniya,  I,  208;  II,  187. 

ahuti  (^uhoti-offering),  I,  263. 

aindragna-graha,  II,  322  seq. 

aindravayava  (graha),  II,  265  seq. ; 
shape  of  cup,  277. 

airs,  vital,  three,  I,  19  seq. ;  nine, 
140;  seven,  II,  17;  ten,  25; 
ten  (besides  out-breathing,  in- 
breathing, and  through-breath- 
ing), 210;  speech,  out-breath- 
ing and  in-breathing,  eye  and 
^ear,  39. 

A^Z^avaka,  priest,  II,  317  seq. 

akhutkara,  mole-hill,  I,  441  ;  earth 
of  (akhukarisha),  278. 

akhyanavida/6,  I,  introd.  xxiv. 

Akuli,  Asura  priest,  I,  29. 

a-4yuta,  I,  156. 

altar,  see  vedi. 

Amaravati,  I,  no. 

amavasya,  I,  172,  177. 

aw.fu-graha  =  Pra^apati,  II,  248, 
423  seq. 

Anajnat  sahgamana  (as  the  sabhya 
fire)  resides  with  man,  I,  338. 

Ahgiras  and  Adityas  perform  a 
Soma-sacrifice,  II,  113  ;  a  name 
of  Agni,  118;  Ahgirasam  ayana, 
384. 

anika,  I,  408  seq.;  II,  342. 


INDEX    TO    PARTS    I    AND    II. 


459 


animal  (victim),  fivefold,  II,  24;  sa- 
crifice, 162  seq. 

anointment  of  Dikshita  with  fresh 
butter,  II,  13  ;  of  his  eyes  with 
Traikakuda  ointment,  14  ;  of 
the  sacrificial  stake,  170  ;  of  the 
victim,  183. 

anta/6pata,  peg,  II,  in. 

antaryama  (graha),  II,  257  seq.;  is 
the  night  and  offered  at  sunrise, 
261  ;  off"ered  entirely,  263. 

anubandhya,  barren  cow  slaughtered 
at  Soma-sacrifice,  I,  379;  II, 
217  ;  maitravaruwi,  387,  391 
seq.  ;  vaijvadevi  and  barhas- 
patya,  388. 

anumantrawa,  I,  124,  154. 

anushmbh,  metre,  is  speech,  II,  21, 

24-^ 

anuvakya,  invitatory  prayer,  I,  119, 

135,  170  seq.,  195. 
anuvasha/kara,  II,  351. 
anuyag-a,    after-offering;    three     at 

havirya^;7a,  I,  80,  230  seq.,  445  ; 

nine    at    Vaijvadeva,    Varuwa- 

praghasa^,  &c.,  390,  404,  418  ; 

eleven  at  animal  offerings,  II, 

210. 
anvaharya,  I,  7,  49. 
anvaharyapay^ana  fire  (dakshiwagni), 

I>  339)    when  taken  out  from 

Garhapatya,  340. 
anva-rabh,  II,  40. 
anvarambha«iya-ish/i,  I,  7,  386  ;  II, 

40. 
apana,  I,  120. 

apasalavi  (apadakshiwa),  I,  441 ;  re- 
ferring to  the  Fathers,  II,  29. 
Apastamba,  I,  introd.  xxxix  seq. 
aponaptriya  sukta,  II,  232. 
apri-hymns,  I,  introd.  xv  ;  II,  185. 
apsu-diksha,  II,  5. 
apsushoma^,  II,  373, 
Aptoryama,  II,  398. 
Aptya,  I,  47  seq. 
apupa,  cake,  I,  317. 
apyayana,   strengthening  of  Soma- 

plants,  I,  178;  II,  100,  103. 
arawi,   I,  275  ;    are  held  while  the 

pra/tina-vawja  is   approved  of, 

11,5. 
Araru,  I,  57. 
arbhava,  or  tritiya  pavamana  stotra, 

11,315. 
Ar^uni  (phalguni),  nakshatra,  I,  285. 
arsheya,  1, 115. 


Aruwa  Aupavej^i,  I,  introd.  xli,  313, 

.      452. 

Aruwi,  I,  14;  Takshan  recites  for 
him,  335  ;  arranger  of  Subrah- 
mawya  litany,  II,  82,  413. 

Arunmukhas,  I,  57. 

Arurmaghas,  I,  57. 

Arvavasu,  I,  137. 

Asat  Pawsava,  resides  with  man,  I, 

.     J38. 

Asha^/^a  Savayasa,  I,  4. 

as-patra,  I,  117. 

ajrava«a  (jrausha?),  I,  132,  140,  142 
seq. 

Asuras,  contend  against  gods,  I,  54  ; 
by  speech  (numerals),  153; 
divide  the  world  with  gods,  59 
seq. ;  have  darkness  and  magic 
(maya)  assigned  to  them  by 
Pra_§'apati,  362;  defile  plants, 
370;  deprived  of  (intelligible) 
speech,  II,  31;  build  three 
strongholds,  one  in  each  world, 
105;  bury  magic  charms,  135; 
the  blood  spirting  out  from 
victims  is  their  share,  193. 

Asuri,  I,  introd.  xxxv,  169,  300,  432, 
448;  n,  349. 

ajvavala-grass,  II,  89. 

ajvina-graha,  II,  272  seq.;  drawn  in 
the  tenth  place  and  offered  in 
the  third,  276,  312;  shape  of 
cup,  278. 

Ajvins,  Adhvaryus  of  gods,  I,  16,  53; 
II,  276  ;  wander  about  on  earth 
performing  cures,  274 seq.;  are 
heaven  and  earth,  276. 

Atharvahgirah,  I,  38. 

atigrahya  (graha),  II,  402  seq. 

ati^/jandas,  II,  66,  380. 

Atiratra,  II,  398. 

Atithyeshn  (guest-oflTering  to  Soma), 
II,  51,  85  seq. 

Atreya,  II,  346. 

Atri,  etymology,  I,  131;  hotr/  of 
iJishis,  II,  346. 

Atyagnish/oma,  II,  398. 

audgrabhawa,  II,  20. 

audumbari.     See  udumbara  post. 

Aupoditeya  (Tumi%a  Vaiyaghapa- 
dya),  I,  271. 

austerity  (tapas),  world  conquered 
by,  II,  III. 

avabhr/'tha,  expiatory  bath,  I,  406 ; 
II,  378;  julavabhr/tha,  215. 

avadana,  portion,  I,  191. 


460 


5'ATAPATHA-BRAHMAiVA. 


avahana  (devatanam),  1, 118,  157. 

avakaja  formulas,  II,  409. 

avantaradiksha,  II,  97  seq. 

avantareda,  I,  221. 

avara,  II,  253. 

avivakya,  II,  402,  448. 

ayavan,  1, 199. 

Ayu,   I,  389;    II,  91;    a  name  of 

Agni,  118. 
ayush/oma,  II,  403. 

bahishpavamana (stotra),  II,  307,  309 

seq. 
bali,  I,  329. 

barhis,  I,  84  seq.,  147,  233. 
Barku  Varshwa,  I,  5. 
beasts,  ruler  of  (Rudra),  I,  201 ;  II, 

153;  Tvash/r/,  II,  180. 
Bhaga,  is  blind,  I,  210. 
Bhallaveya  (Indradyumna),  I,  206, 

293. 
Bhava  (Rudra-Agni),  I,  201. 
Bhr/gu-Ahgiras,  I,  38. 
bhur  bhuva^  svah,  I,  296  ;  II,  37. 
Bhutavat  (Rudra),  I,  209. 
black-deer  skin  (krish«ag-ina),  I,  23; 

two,  representing   heaven  and 

earth,    II,    25;     Soma    placed 

thereon,  160. 
brahmabhaga,  I,  214. 
brahmahatya,  I,  48. 
Brahman  priest,  I,  introd.  xx  seq., 

223;  II,  347,  434- 

Brahman,  the  glowing  fire,  I,  341. 

Brahmawa,  human  god,  I,  309,  374 ; 
follows  the  Kshatriya,  47,  452  ; 
may  be  without  a  king,  but  not 
vice  versa,  II,  270. 

brahmawa,  I,  introd.  xxii  seq. 

BrahmaKa/^/^awsin,  is  Indra,  II,  433. 

brahmanicide,  I,  47;  II,  243. 

brahmasadana,  I,  6, 

brahmasaman,  II,  434. 

brahmodya,  II,  452. 

Brihaspati,  I,  introd.  xvi  seq. ;  Afigi- 
rasa,  I,  67  ;  as  Brahman  priest, 
211  ;  the  brahman  (n.),  II,  23, 
59  :  is  dyumna,  24  ;  animal 
offering  to,  219  ;  Brihaspati  the 
purohita  of  Soma,  oppressed  by 
Soma,  258  ;  Brihaspati  the  wise, 
is  the  first,  286;  officiates  as 
Udgatri,  348. 

bWhati,  metre,  I,  175  ;  II,  112. 

brihatwastra,  II,  430. 

br/hat-saman,I,i96,22  2;  11,339,403. 


Budila  Ajvatarajvi,  II,  425. 

bull,  at  Sakamedha^,  representative 

of  Indra,  I,  416. 
butter,  fresh,  used  for  anointing  the 

Dikshita,  II,  14;  melted:    see 

ghee. 

calf,  first-born  of  season,  dakshiwa  at 
Agraya«esh/i,  I,  373  ;  dakshiwa 
at  Vaijvadeva  (seasonal  sacri- 
fice), 390. 

carpenter,  unclean,  I,  23. 

cart,  receptacle  of  havis,  I,  1 2  seq. ; 
bound  with  thongs,  452;  turned 
round  and  placed  on  altar,  II, 
127  seq.;  description  of,  132. 

caste,  I, introd.  xii,xviii,  28, 452;  11,4. 

castles,  three,  built  by  the  Asuras, 
II,  105. 

cattle,  threefold,  II,  28. 

charms,  only  effective  when  buried 
in  the  ground,  II,  135;  for- 
mulas against,  137. 

chip,  first  of  the  sacrificial  stake,  II, 
164,  169;  svaru,  173,  186;  four 
chips,  282. 

cloth,  its  parts  assigned  to  various 
deities,  II,  9. 

confession  of  sin,  I,  397. 

consecration  (diksha)  for  Soma- 
sacrifice,  II,  i  seq. 

covenant  of  Tanunapat,  not  to  be 
broken,  II,  95  seq. 

cow,  when  created,  coveted  by  Agni, 

I,  326  ;  her  skin  originally  on 
man,  II,  9 ;  her  flesh  not  to  be 
eaten  by  the  consecrated,  1 1 ;  to 
be  eaten  according  to  Ya^«aval- 
kya,  ib. ;  her  ten  properties,  69. 

creatures,  of  three  kinds,  I,  384; 
the  upright  and  those  tending 
downwards,  387,  404. 

dadhigharma,  II,  336. 
Dadhya;?/^  Atharvana,   teaches  the 
Aivins   the   madhu  -  brahma«a, 

II,  277. 

Daivya,  messenger  of  Asuras,  I,  iii. 

Daksha  (Pra^apati),  I,  375. 

Daksha  Parvati,  I,  377. 

Dakshayawas,  I,  377. 

Dakshayawa  sacrifice,  I,  374  seq. 

dakshiwa,  I,  48,  308 ;  (the  greater 
the  better),  309,  322  ;  not  to  be 
accepted,  if  refused  by  some 
one    else,    II,    116;     different 


INDEX    TO    PARTS    I    AND    II. 


461 


kinds  of,  340  seq. ;  are  the  sacri- 
fice to  human  gods,  341,  417. 

Dakshiwagni  ( anvaharyapa^ana ), 
when  taken  out  from  Garha- 
patya,  I,  339  seq.;  altar  near  it 
at  piiriyagna.,  422. 

dakshi«a-homa,  II,  336,  341. 

dakshi«ikara«a,  I,  37. 

Danava  (Vr/tra),  I,  166. 

Danayu,  I,  166. 

Danu,  I,  166. 

darbha  grass,  I,  84. 

Darjapur«amasa-ish/i,  I,  i  seq. 

darvihoma,  oblation  of  spoonful  of 
boiled  rice,  to  Indra,  I,  415. 

dajapavitra,  straining-cloth,  II,  248, 
258. 

dajaratra,  II,  402. 

deasil  (deiseil,  dessel),  I,  37. 

death,  identification  with  the  sun,  I, 
343  seq. 

debt,  owed  by  man  to  i?/shis, 
fathers,  and  men,  I,  190. 

deva  (SavitW),  I,  46. 

Devabhaga  5rautarsha,  purohita  to 
Kurus  and  SnVTg-ayas,  I,  377, 

dhaman,  I,  74,  93. 

dhanya,  I,  39. 

dhayya,  I,  112. 

dhish«ya,  hearth-mounds,  represent 
the  Gandharvas,  II,  72;  over- 
turned by  Asuras,  147;  pre- 
paration of,  148  seq.;  fagots 
held  over  them,  364. 

dhn'sh/i,  I,  33. 

dhruva  (graha),  II,  293,  298  seq.; 
-sthali,  298. 

dhruva,  spoon,  I,  67  ;  II,  23. 

dhurya  (stotra),  II,  307. 

Diksha,  consecration,  II,  i  seq.; 
apsu-d.,  5  ;  intermediate,  97  seq. 

Dikshamyesh/i,  II,  12  seq. 

Dikshita,  consecrated,  is  an  embryo, 
II,  19;  is  Vish«u,  29;  (dhi- 
kshita),  47. 

doshavastar,  I,  354. 

drowa-kalaja,  II,  257  seq.,  268,  318; 
is  Vritra's  head,  371. 

drop,  Soma  as  bindu,  II,  157;  obla- 
tion of  drops  (stoka),  195  seq. 

durva  (dub)  plant,  a  substitute  for 
Soma-plants,  II,  422. 

dvadajaha,  II,  402  ;  vyufl'>6a>^^andas, 
418. 

dvidevatya  grahas,  II,  266  ;  shape  of 
cups,  277,  316,  351. 


Dyavapr/thivT,  heaven  and  earth, 
cake-offering  to,  at  Agraya«e- 
shn,  I,  369  seq. ;  ditto  at  Vai- 
jvadeva,  388;  contain  the  uni- 
verse, II,  19,  26  ;  when  agreeing 
(uniting)  they  give  rain,  I,  196, 
241  ;  hymn  to,  330. 

Dyutana,  son  of  the  Maruts,  IT,  144. 

Earth,  trembling  like  lotus-leaf,  I, 
279  ;  creation  of,  280;  goes  to 
witness  the  Asuras'  animal  of- 
fering, II,  207. 

east,  quarter  of  gods,  II,  r,  3,  4  ; 
(faultless)  man  offers,  facing 
east,  II,  3;  assigned  to  Agni,  50. 

ekadajini,  set  of  eleven  stakes,  II, 
173,  176  seq.,  218  seq. 

ekadhana,  II,  102,  232,  233,  235, 
237. 

ekaviwja  (stoma),  II,  401. 

elephant,  its  origin,  II,  13  ;  not  to 
be  accepted  as  a  gift,  ib. 

embryo,  expulsion  of,  II,  11,  19; 
have  their  hands  closed,  27  ;  en- 
veloped in  the  amnion  and  pla- 
centa, 28,  29,  73  ;  found  in  cow 
slaughtered,  391  ;  unfit  for  sa- 
crifice, 394,  396. 

ewe,  image  of,  at  Varuwapraghasa/), 
I,  395  seq. 

eye,  the  truth,  I,  78  ;  man's  eye  is 
sore  (secreting  matter),  II,  14  ; 
entered  by  ^ushwa  the  Danava,  ib. 

falcon  (?  eagle),  Soma  as  falcon,  II, 
80 ;  GayatrT,  88. 

fast.     See  vrata. 

fast-food,  II,  37  seq. 

Fathers  (manes).     See  Pitara/6. 

fingers,  bending  in  of,  II,  18,  98; 
(nameless)  ring-finger,  eating 
with,  I,  332  ;  gold  tied  to  it,  II, 
63  ;  diff"erent  fingers  used  in 
meting  out  Soma-plants,  67 ; 
loosening  of  fingers,  162. 

Fire,  kindling  of,  I,  95  seq. ; 
production  of  (by  churning, 
agni  -  manthana),  275,  294, 
297,  3",  389  ;  n,  90  seq.; 
carrying  fire  round  (paryagni- 
karawa),  1,45  ;  II,  187  ;  leading 
forwards  (agni-pra«ayana),  I, 
298;  II,  121  seq.,  157  seq.; 
homage  to,  at  time  of  Agni- 
hotra,  I,  301,  322  seq.,  348  seq. ; 


462 


i-ATAPATHA-BRAHMAiVA. 


homage  to,  when  leaving  home, 
360  ;  mounting  of  (samaropawa), 
396;  womb  of  the  sacrifice,  II, 
19 ;  serves  as  a  skin  to  the  sacri- 
ficer  (as  embryo),  98. 

fire-place,  fivefold  lustration  of,  I, 
2,  276,  359. 

fish,  accursed,  I,  452  ;  Manu's,  216 
seq. 

five,  number,  I,  16. 

flood,  legend  of  the,  I,  216. 

food,  threefold  (cattle),  II,  28. 

Full-moon  sacrifice,  I,  i,  17, 180. 

Gagati,  metre,  means  cattle,  II,  88. 

Ganaka  Vaideha,  I,  introd.  xxxi,  xlii 
seq. 

GaWaki,  I,  104. 

Gandharvas,  steal  Soma,  11,52  ;  fond 
of  women,  53,  233  ;  receive 
purchase  price  for  Soma,  72, 
152;  Soma-wardens,  150  seq., 
233. 

Garhapatya,  used  for  cooking,  1, 1 8  ; 
sacred  to  sacrificer,  339. 

gatajri,  I,  98,  183. 

Gatavedas,  I,  119. 

gaurivita-saman,  II,  401. 

Gavam  ayana,  II,  426. 

Gayatri,  I,  80,  91,  97,  100;  fetches 
Soma,  183;  II,  52,  150,  329  ; 
as  a  falcon,  88,  241  ;  by  means 
of  a  khadira  stick,  151 ;  is  the 
earth,  I,  194;  Agni,  234;  II,  87; 
fore-part  of  the  sacrifice,  89  ; 
her  calf  is  the  dhruva  graha,  304. 

gharma,  I,  44;  (samr%),  II,  105, 
411. 

^i>asha,  I,  216. 

ghee  (ghr/ta),  sap  of  heaven  and 
earth,  I,  372  ;  a  purifier,  II,  8  ; 
belongs  to  the  gods,  14  ;  a  thun- 
derbolt, 106,  170. 

girdle,  hempen,  putting  on  for  con- 
secration, II,  28,  98  ;  of  sacri- 
ficial stake,  172. 

Givala  ^ailaki,  I,  336. 

goat  (he-)  tied  up  at  agnyadhana,  I, 
292  ;  she-goat  given  for  Soma, 
11,71,74;  goat  and  sheep,  407. 

gods,  path  to,  I,  267;  how  they  be- 
came immortal,  310  seq.;  do 
not  sleep,  II,  44  ;  thrice  eleven, 
290;  three  kinds  of,  350;  eight 

'  Vasus,  ^eleven  Rudras,  and 
twelve  Adityas,  411. 


gold,  Agni's  seed,  I,  277  ;  II,  59,  390  ; 

piece  of  gold  used  in  offering, 

II,  54  ;   tied  to  the  ring-finger 

(as  a  symbol  of  truth),  63,  70; 

symbol  of  the  sun,    115,  224; 

put   in    right   wheel-track   and 

offered  on,  130;   with  oblation 

of  omentum,  198. 
gosh/oma,  II,  403. 
Gotama  Rahugawa,  I,  104  seq. 
Graha,  cup  of  Soma,  II,  247,  259; 

meanings  of,  432  seq. 
grava-stotra,  II,  332. 
Gravastut,  assistant  of  Hotri,  I,  223, 

332. 
gravel  (sikata),    the   ashes  of   Agni 

Vaijvanara,  II,  120. 
grihapati,  II,  97,  441,  453,  455. 
Grihya-sutra,  I,  introd.  xlviii. 
^uhu,  offering-spoon,  I,  67  seq.,  139  ; 

II,  23;   portions  of  victim  for 

^uhij,  204. 
Gyotish/oma,  II,  403. 

hari,  the  two  bay  steeds,  are  the  Rik 
and  Saman,  II,  371. 

Harivant  (Indra),  II,  399. 

hariyo^ana  (graha),  II,  289,  370  seq. 

Hasta  (nakshatra),  I,  286. 

havirdhana,  I,  14;  Soma-cart  shed, 
II,  126  seq.;  sacred  to  Vishwu, 
126,  131;  belongs  exclusively 
to  the  gods,  146  ;  Soma  placed 
there,  160. 

havirya_§-«a,  I,  introd.  xv,  xlviii. 

havis,  I,  151. 

havishkrit,  I,  27. 

havishpahkti,  I,  16. 

havyadati,  I,  107. 

heart,  of  victim,  is  roasted  first,  II, 
201 ;  offered,  204. 

Heaven  and  Earth.  See  dyava- 
pr/thivi. 

hih,  I,  100,  325. 

Hirawyagarbha,  I,  271. 

Hirawyastupa,  I,  175. 

hira«yavati-ahuti,  II,  52  seq. 

horn,  of  black  antelope,  used  for 
scratching,  II,  32,  33;  taking 
up  earth,  43. 

horse,  present  at  production  and 
carrying  forward  of  fire,  I,  297 
seq. ;  white  horse  (symbol  of 
sun),  dakshiwa  at  5unasiriya, 
447  ;  at  the  Sadya/jkri,  II,  115  ; 
at  Soma-sacrifice,  348. 


INDEX    TO    PARTS    I    AND    11. 


46 


o 


hotra  (sawy%-ay-),  II,  287. 
Hotraka  (Maitravaruwa,  Brahmawa- 

Ma.ms'm^  and  A/^^avaka),  II,  295 

seq.,  324. 
Hotr/,  seven,  I,  223. 

i^a,  I,  216  seq. ;  II,  60. 

IJaZ-,  I,  147,  152. 

immortality,  gained  by  the  gods,  II, 

147- 
Indra,  representative  of  the  Kshatra, 
I,  introd.  xvi  seq. ;  slays  Vr/tra, 
I,  20,  52,  166, 175^  416,452  ;  11, 
265  ;  slays  Vijvarupa,  I,  47,  164  ; 
is  deity  of  sacrifice,  I,  129  ;  the 
Vasu  of  gods,  176;  overturns 
Asuras'  fire-altar,  287  ;  resides 
with  man,  338  ;  is  the  blazing 
fire,  340;  Indra  Vimr/dh,  375  ; 
11,430;  Indra  and  Maruts  = 
Kshatra  and  Vij,  I,  399  ;  Agni, 
Varu«a,  and  Indra,  leaders  of 
gods,  449  seq. ;  Indra,  Soma, 
and  Agni,  II,  22  ;  he  is  born 
of  Yiigfia.  and  Ya.k,  32;  the 
ruddy  cow  belongs  to  Indra 
vritrahan,  62  ;    Indra's  amours, 

81  ;    called  Kaujika,  Gautama, 

82  ;  attended  by  the  Maruts, 
93  ;  Indra  the  chief  of  gods,  93  ; 
is  the  Sun,  96  ;  delights  in  songs, 
146;  animal  offering  to,  220; 
Indra  with  the  Vasus,  Rudras, 
and  Adityas,  241 ;  is  assigned  a 
special  (chief's)  share,  241; 
everything  submits  to  him,  even 
the  wind,  242 ;  leader  of  the 
sacrifice,  262 ;  the  cow  of 
plenty  (Kamaduh)  his  special 
portion,  294  ;  Indra  marutvant, 
3 35 seq.,  347;  stands  over  every- 
thing, 398  ;  Indra  harivant,  399  ; 
Indra  sho^ajin,  400 ;  Indra, 
Agni,  and  Surya,  superior  to 
others,  402  ;  Indra  vijvakarman, 
431  ;  Indra,  the  strongest  of 
gods,  433;  is  the  Brahma«a- 
A/Mmsin,  ib. ;  to  Indra  belong 
Rik  and  Saman,  436  ;  he  is  pro- 
duced by  them,  438 ;  Indra  and 
Parvata,  leaders  in  battle,  450. 

Indragni,  win  the  race,  I,  371  ;  cake 
to,  at  Agraya«esh/i,  ib. ;  at 
Dakshayaweshn,  375,  378;  at 
Varu«apraghasa^,  393  ;  at  Ma- 
hahavis,  419;  are  the  Kshatra, 


371  ;  outbreathing  and  in- 
breathing, 393  ;  animal  offering 
to,  221  ;  are  all  the  gods,  225  ; 
the  universe,  292  ;  cup  to  them, 

323- 
indrajatru,  I,  165. 
Indravishwu,  divide  one  thousand  by 

three,  II,  62. 
Iravati,  I,  no. 
ishri  (ya^ati-offering),  I,  263. 


Ka  (Pra^apati),  I,  8,  395  ;  II,  410. 
Kadru    (and   Suparwi),   11,   52  seq., 

149  seq. ;  is  the  earth,  149. 
Kahod'a  Kaushitaki,  I,  370. 
kamaduh,    cow   of    plenty,    Indra's 

special  portion,  II,  294, 
ATamasadhvaryu,  II,  287. 
^amasins,     enumerated,     II,    287; 

touch  the  cups,  373. 
kamyesh/i,  I,  97. 
Ka«va-jakha,  I,  introd.  xxviii  seq., 

xxxviii,  xliv  seq. 
kapalas,  I,  32  ;  arrangement  of,  34. 
ATarakas,   I,  introd.  xxvi;   a  ATaraka 

Adhvaryu  curses  Y%«avalkya, 

II,  197,  262,  297,  298. 
karambha,  porridge,  I,  395  ;  II,  303. 
Karatoya,  I,  104. 
Karira    fruit,    offered    at    Varuwa- 

praghasa/6,  I,  394. 
karshmarya  tree,  Rakshas-killer,  II, 

89. 
^aru  (pap  of  whole  rice-grains),  I, 

7,  2ir,  410, 
Katbakd.,  I,  introd.  xxvi  seq. 
^aturhotr/  formulas,  II,  452, 
^aturmasya,  seasonal  sacrifice,  I,  383 

seq. ;  detached  sacrifices,  407. 
^atushprajya,  I,  275,  292,  373. 
^atvala,  pit,  II,  116,  379. 
Katyayana,  I,  introd.  xxxv  seq.,  xl. 
Kaukusta  (Kaiikthasta),  II,  426. 
Kavasha   Ailusha   (AilushTputra),    I, 

introd.  xxxv. 
khadira  stick,  therewith  Soma  car- 
ried off  by  Gayatri,  II,  151. 
/^/Aindoma,  II,  402. 
Kilata,  Asura  priest,  I,  29. 
kim-purusha,  I,  51. 
kim  u,  II,  432. 
king,  paying  homage  to  (Soma  as) 

supreme  ruler,  II,  79  ;  attended 

by  heralds  and  headmen,  87. 
ATitra  (nakshatra),  I,  286. 


464 


^ATAPATHA-BRAHMAA^A. 


knot,  attribute  of  Varuwa,  I,  73  ;  II, 
146. 

Kosala-Videhas,  I,  introd.  xlii. 

Kr/janu  (Gandharva  archer),  I,  183  ; 
II,  72  ;  footless  archer,  78. 

Krittikas,  I,  282. 

Kshatra,  served  by  the  Yis,  I,  393; 
Kshatra  and  Vis,  Indra  and 
Maruts,  399 ;  Varu«a  and  Ma- 
ruts,  401. 

Kshatriya,  oppressor  of  Vaijya,  I, 
82  ;  served  by  Yis,  94  ;  lives  on 
them,  II,  66;  before  a  Ksha- 
triya approaching  the  people  go 
down,  228  ;  should  always  have 
recourse  to  a  Brahman,  270. 

kukku/a,  I,  30. 

Kurukshetra,  II,  275. 

Kurus,  I,  introd.  xliii,  377. 

Kuru-Pa«Hlas,  I,  introd.  xli  seq., 
192  ;  nature  of  their  speech, 
II,  50. 

kuja-plant,  yellow,  a  substitute  for 
Soma-plants,  II,  422. 

kuja,  II,  309. 

Ku^ri  Va^ajravasa,  I,  mtrod.  xxxiii. 

^yavana  Bhargava  (Angirasa),  II, 
272  seq. 

lines,  drawing  of,  on  hearth,  I,  2, 
276 ;  round  the  altar  (pari- 
graha),  62  ;  round  foot-print  of 
Soma-cow,  II,  60;  one  line 
drawn  with  the  sphya  in  follow- 
ing the  fire  carried  to  uttara- 
vedi,  121. 

lute,  created  by  the  gods,  II,  53. 

madanti,  (hot)  lustral  water,  II,  100. 
madhukaWa,  I,  introd.  xxxiv;  ma- 

dhu-brahma«a,  II,  277. 
Madhuki,  I,  300. 

madhyama  (kanda),  I,  introd.  xxix. 
Madhyandina,  I,  introd.  xxviii  seq. 
madhyandina-pavamana  (stotra),  II, 

333,  336. 
madhyandina  -  savana,     belongs    to 

Trish/ubh,  II,  250  ;  to  the  Ru- 

dras,  330,  331  seq. 
Maghavan,  I,  introd.  xi. 
mahabhishava,    great    pressing,    II, 

244,  256. 
mahad  uktham,  II,  430. 
mahahavis,  great  oblation,  at  Saka- 

medha/6  (offerings  to  Agni,  Soma, 

Savitr/,  Sarasvati,  and  Pushan, 


Indragni,  Mahendra,  and  Visva," 

karman),  I,  417  seq. 
mahara_§-a,  II,  338. 
mahavrata,  II,  429. 
mahavratiya-graha,  II,  429. 
Mahendra,  I,  182,  419;  II,  338. 
mahendra,  graha,  II,  337  seq. 
Maitravaruwa  (or  Prajastri),  assistant 

of  Hotri,  I,  223,  224  ;  II,  183  ; 

prompts   the    Hotri,   188;    his 

cup  meets  the  Vasativari  water, 

235  seq. 
Maitravaru«a-graha,   II,    269  seq. ; 

mixed  with  milk,  271  ;  shape  of 

cup,  278. 
Maitrayawi-sawzhita,  I,  introd.  xxvi. 
man,  the  highest  of  animals,  II,  2 10  ; 

his  skin  now  on  the  cow,  9. 
Manas  (mind)  and  Va^  (speech),  I, 

124  seq.;  II,  55;   inherited  by 

gods   and  Asuras  respectively, 

30  ;  are  heaven  and  earth,  ib. 
manasa-stotra,  II,  451. 
Manavi,  wife  of  Manu,  I,  29. 
Manes  (Fathers).     See  PitaraA. 
Manota  deity,  offering  to,  II,  203, 

393- 

mantha,  gruel,  II,  278. 

Manthin  graha,  II,  278  seq.,  316 
seq.,  332. 

Manu,  his  bull,  I,  29  ;  Manu  and  the 
fish,  2i6  seq. 

Mar^alTya,  shed,  in  Ya^«a's  arm,  II, 
126  ;  erection,  148. 

Marka  and  Sanda.,  two  Asuras,  II, 
279  seq. 

marriage  between  kinsfolk,  I,  238. 

MartaWa,  abortive  child  of  Aditi, 
II,  12. 

Maruts,  representative  of  the  Yisab, 
1,  introd.  xvii,  387,  393,  399  ; 
divided  into  troups  of  seven 
each,  394  ;  threaten  to  destroy 
creatures,  393,  394;  MarutaZ) 
santapana^,  409  ;  Maruto  gri- 
hamedhina/j,  409  ;  MarutaA  kri- 
^ina^,  416  ;  Maruts  accompany 
Indra,  II,  93  ;  Dyutana,  son  of 
the  Maruts,  144;  tlrdhvanabhas, 
son  of  the  Maruts,  198;  animal 
offering  to  Maruts,  220;  assist 
Indra  in  smiting  Vr/tra,  334  ; 
embryo  of  slaughtered  cow 
offered  to  Maruts,  396. 

marutvatiya  (graha),  II,  332,  334, 
336;  jastra,  337. 


INDEX    TO    PARTS    I   AND    II. 


46  = 


Matarijvan's  cauldron,  I,  186. 

Medhatithi's  ram,  Indra,  II,  8r. 

Mena  (?  wife)  of  Vr/sha«ajva,  II,  81. 

metres,  I,  80,  96  ;  Soma  supreme 
ruler  of  metres,  II,  65  ;  they  are 
his  attendants,  87  ;  their  part  in 
the  guest-offering,  88;  in  the 
production  of  fire,  9 1 ;  at  Soma- 
sacrifice,  314,  315?  329;  ^^e  the 
draught  cattle  of  the  gods, 
369  seq. 

milk,  should  be  cooked,  I,  330; 
sustains  creatures,  385  seq., 
388  ;  offered  to  Vayu,  446. 

mill-stones,  I,  38  seq. 

mind,  is  sacrifice,  II,  30  ;  heaven,  ib. 

Mitra,  the  waning  fire,  I,  341 ;  the 
waning  moon,  380;  implants 
seed  in  Varuwa,  ib. ;  (friendly) 
tying  of  foot  by  Mitra,  II,  57  ; 
what  is  of  Mitra  is  not  of  Va- 
ruwa,  ib. ;  Mitra,  priesthood, 
can  exist  without  the  Kshatra, 
but  not  vice  versa,  270;  every 
one's  friend,  271  ;  Mitra  is  the 
brahman,  the  truth,  272;  Va- 
ruwa,  Mitra,  and  Agni,  285. 

Mitravaruwau,  offering  of  payasya  to, 
at  Dakshayaweshn,  I,  375  seq., 
378  seq.;  they  are  the  out- 
breathing  and  in-breathing,  II, 
39;  intelligence  and  will,  269; 
brahman  and  kshatra,  270  ; 
anubandhya  cow  to,  387. 

Mle/?'/^/ja,  speaks  barbarous,  unintelli- 
gible language,  II,  32. 

mole-hill  used  for  hearth,  I,  278; 
for  burying  Rudra's  oblation  in, 
441  ;  for  burying  the  embryo 
of  a  slaughtered  cow,  II,  396. 

months,  names  of,  II,  301. 

moon,  waxing  and  waning  =  Varu«a 

and  Mitra,  I,  381. 
Mr/gajirsha  I,  284. 

Mugava.nta/j,  I,  443. 

musala  (mortar),  I,  26. 

Nabhas,  a  name  of  Agni,  II,  118. 
Na^a  Naishadha,  resides  with  man, 

I,  338. 

nails,  cutting  of,  II,  6. 

Nakshatra,  etymology,  I,  288,  452  ; 
lights  of  righteous  men,  269  ; 
those  suitable  for  agnyadhana, 
282  seq.;  the  meshes  of  cloth 
belong  to  them,  II,  10. 

[26] 


nakshatra  name,  I,  251. 

name,  a  second,  to  be  taken,  II,  154. 

nanada-saman,  II,  401. 

Narajawsa,  1, 136,  146,  233. 

narajawsa  cups,  belong  to  Fathers, 
II,  154. 

navaratra,  II,  414. 

Nesh/r/,  priest,  leads  up  the  Patni, 
II,  190  ;  takes  the  Agnidh  in  his 
lap,  368. 

nidhana,  II,  310,  311. 

nigada,  I,  114,  202. 

nigrabha  formula,  11,  245. 

nigrabhya,  the  Vasativari  water 
poured  into  the  Hotri's  cup, 
II,  236;  used  for  moistening 
the  Soma-plants,  240,  242  ;  ety- 
mology, 243,  247. 

nirvapawa,  I,  168, 

nishkevalya-jastra,  II,  339. 

nivi,  tuck  of  nether  garment,  sacred 
to  Manes,  I,  368,  435  ;  (Soma), 
II,  29. 

nivid,  formulas,  II,  235. 

north,  quarter  of  men,  II,  2,  4 ;  of 
Pathya  Svasti  (speech),  50; 
sacrifice  performed  north^  102. 

north-east,  II,  8. 

omentum.     See  vapa. 

oni,  II,  66. 

oshadhi,  etymology,  I,  323. 

Otos  and  Ephialtes,  myth  of  (piling 
of  Ossa  on  Olympus,  and  Pelion 
on  Ossa),  I,  286. 

ox,  present  at  production  and  carry- 
ing forward  of  fire,  I,  297;  its 
flesh  not  to  be  eaten  by  conse- 
crated, II,  II ;  to  be  eaten  ac- 
cording to  Ya^wavalkya,  ib. ; 
black  oxen,  insure  rain,  78;  is  of 
Agni's  nature,  390. 

pakaya^;7a,  I,  introd.  xlviii,  333. 

palaja,  tree,  identified  with  the  brah- 
man, I,  90;  central  leaflet  of 
palaja  leaf  used  for  offering  on 
to  Rudra,  439;  branch  used 
for  driving  the  calves  from  the 
cows,  183  ;  for  driving  Soma, 
11,78. 

Pacini,  I,  introd.  xxxv  seq. 

paw/Jadaja-stoma,  I,  96  ;  II,  308,  333. 

Pa«/^alas,  I,  introd.  xli. 

Tank'i,  I,  61,  300. 

pahkti,  II,  315. 

Hh 


466 


i'ATAPATHA-BRAHMAi^irA. 


panne^ana  water,  used  by  Patni  for 
cleansing  the  victim,  II,  190. 

parak,  II,  310. 

Paravasu,  I,  137, 

parldhi,  enclosing-stick,  I,  87  seq.  ; 
offering  of,  245  ;  II,  125. 

parigraha,  line  of  enclosure,  I,  60 
seq. 

par«a,  I,  183  ;  II,  78. 

Parvata,  Indra  and  Parvata,  leaders 
in  battle,  II,  450. 

paryagnikara«a,  I,  45;  II,  187. 

paryaya  (turn  of  chanting),  II,  308 
seq. 

pajupurodaja,  II,  199  seq. 

Pataw^ali,  I,  introd.  xxxvi  seq. 

path  to  Gods  or  Fathers,  I,  267. 

Pathya  svasti,  offering  to,  II,  49,  50, 
386. 

PatnT,  girding  of,  I,  71  seq.;  seat, 
72 ;  interrogated  by  Pratipras- 
thatr/  as  to  her  lovers,  396  ;  the 
house  her  resting-place,  II,  61 ; 
exchanges  looks  with  UdgatW, 
368  ;  touches  (bids  welcome  to) 
Soma  when  he  enters  the  hall, 
87  ;  anoints  axle  of  Soma-cart, 
130;  is  led  up  by  Nesh/ri  to 
cleanse  the  victim,  190  seq. 

patni-jala,  II,  448. 

patnisaOTy%a,  I,  75,  256  seq.  ;  not 
performed  at  Praya«iyesh/i,  II, 
52;  at  animal  offerings  per- 
formed with  tailofvictim,II,  215. 

patmvant,  II,  365  seq. 

patnivata-graha,  II,  365  seq. 

patra,  cup,  II,  259. 

pavamana  (stotra),  II,  307. 

pavamanesh/i,  I,  304. 

pavitra  (strainer,  purifier),  consisting 
of  two  stalks  of  grass,  I,  19  ;  II, 
16  ;  of  one,  three,  seven,  or 
twenty-one  stalks,  17  ;  (strain- 
ing-cloth), 258. 

payasya,  clotted  curds  offered  to 
Mitravaruwau,  378  seq. ;  prepa- 
ration, 381;  sexual  union  with 
whey,  388,  394. 

pebbles,  used  for  hearth,  I,  280. 

phalguna  plants,  a  substitute  for 
Soma-plants,  II,  421. 

Phalguni,  I,  285. 

pinda,  (round)  rice-cakes  to  deceased 
ancestors,  I,  366. 

PiK^/apitriya^wa,  I,  361  seq. 

pish/a-pesha«a,  I,  41. 


Pitara/^  (Manes,  Fathers)  ;  condi- 
tions of  existence  assigned  to 
them  by  Pra^apati,  I,  361  ; 
Pitara^  somavanta^,  barhisha- 
da^,  agnishvatta/),  421 ;  path  to 
Pitara^,  267  ;  the  nivi  (tuck) 
sacred  to  Pitara/^,  368,  435  ; 
the  thrum  of  cloth  sacred  to, 
II,  9;  ruddy  cows  with  reddish- 
white  eyes  belong  to  Pitara>6, 
62  ;  part  of  post  dug  into  the 
ground  is  sacred  to  them,  143  ; 
pit  ditto,  169. 

pitr/tirtha,  I,  365. 

Pitr/ya^wa,  oblation  to  Manes,  I, 
361  seq.,  420  seq. 

plaksha  (ficus  infectoria)  branches 
used  to  cover  the  altar,  II,  120, 
202. 

plants,  are  the  v'u,  II,  65. 

porcupine-quill  used  for  shaving,  I, 
450. 

pra,  1,101;  II,  435. 

pradakshiwa,  I,  37,  45,  272,  442:  cf. 
prasalavi,  apas.,  dakshiwikara. 

Pra^apati,  father  of  gods  and  Asuras, 
I,  54  ;  II,  301  ;  creates  and  be- 
comes exhausted,  I,  173  ;  ena- 
moured of  his  daughter,  208 
seq.;  creates  Agni,  322  seq., 
342  ;  creates  living  beings,  384  ; 
heals  the  creatures  stricken  by 
Varuwa,  391  ;  assigns  conditions 
of  life  to  creatures,  361 ;  iden- 
tified with  Agni,  346;  with 
Agni  and  Savitri,  386;  is  Dak- 
sha,  375;  is  va.s\sh.t/j>a,  376; 
man  nearest  to  him,  384;  Pra- 
^apati,  lord  of  thought  and 
speech,  II,  17  ;  becomes  an  em- 
bryo, 28  ;  is  the  sacrifice,  the 
year,  37;  exhausted,  fortifies 
himself  by  animal  offering,  217 
seq.;  arbiter  between  Indra 
and  Vayu,  268;  is  over  and 
above  the  thirty-one  gods  and 
heaven  and  earth,  411;  over 
and  above  the  three  worlds, 
424 ;  libation  to  Praj-apati- 
Vayu,  451. 

pra^apati-tanu  formulas,  II,  453. 

pra/^i,  the  easterly  line,  I,  63  ;  II, 
33;  forms  the  back-bone  of 
vedi,  112. 

pra^ina-vawja,  II,  3  ;  used  for  the 
consecrated,  4  ;  approved  of,  5. 


INDEX    TO    PARTS    I    AND    II. 


467 


pra«a,  I,  19,  120  :  cf.  airs,  vital. 

pra«adana,  I,  94,  438. 

prawita^,  I,  9,  23,  265  ;  II,  12. 

pra-ru^,  I,  161. 

prasalavi     (pradakshi«a),     I,     442 ; 

strings  twisted,  II,  29. 
prajitra,  fore-portion    (Brahman's), 

I,  212. 
prajitra-hara«a,  I,  69,  212. 
prastara,  1,84  seq.,  92  seq. ;  (the  sacri- 

ficer),  240  seq.,  389,  405 ;  II,  89  ; 

amends  made  on  the  prastara, 

102 ;    anointed    when    thrown 

into  the  fire,  X03,  104. 
prastava,  II,  310, 
prasthita,  II,  198,  372. 
Prastotr/,  II,  310,  311. 
Prata/^savana,  II,  238  seq.;  belongs 

to  Gayatri,  250;  to  the  Vasus, 

350- 
Prataranuvaka,  morning-prayer,  II, 

226  seq. 

Pratidarja  ivaikna,  I,  376. 

pratigara,  Adhvaryu's  response,  II, 
231,  326,  328,  361. 

pratihara,  II,  310. 

Pratihartr/,  II,  310,  347. 

Pratiprasthatr/,  assistant  of  Adh- 
varyu,  roasts  the  omentum,  II, 
196. 

pratyabhigharawa,  replenishing,  I, 
201,  414. 

pratya.frava«a,  I,  132,  140. 

praiiga-jastra,  II,  324. 

pravara,  I,  introd.  xvi,  95,  114  seq., 
131  seq. 

pravargya,  I,  44  ;  II,  104. 

pravr/tta  (prav/v'ta)  homa,  II,  305. 

praya^a  (fore-oftering),  five  at  havir- 
yagna.,  I,  138  seq.,  318  seq., 
445  ;  four  at  avabhr/tha,  II, 
382  ;  nine  at  Vaijvadeva,  Va- 
ru«apraghasa/7,  &c.,  390,  400, 
418  ;  eleven  at  animal  offer- 
ing, II,  185,  210. 

Prayawiyesh/i,  belongs  to  Aditi,  II, 
47  ;  oblations  to  Pathya  svasti, 
Agni,  Soma,  Savitr/,  and  Aditi, 
49-51. 

press-board  (adhishavawa),  11,  140. 

pressing-skin,  round  and  dyed  red, 
II,  140. 

press-stones  (five),  II,  140,  227. 

priest,  medium  of  worship,  II,  3. 

pnshad-a^ya,  clotted  butter,  I, 
404. 


pr/sh/i)a-stotra,  II,  339,  403;  -saman, 

406. 
pr/sh/^ya  sha^aha,  II,  402,  403,  405. 
prokshawi,  sprinkling   water,   I,  20, 

83;  II,  122,  139,  142,  159,  168, 

181. 
Prometheus,  I,  186. 
Punaradheya,  I,  285,  313  seq. 
Punarvasii,  I,  285. 
puraj^ara«a,  II,  436,  440. 
purisha,  I,  64. 
purwahuti,  full- offering,  I,  302  ;  II, 

25- 

puro^aj,  I,  32. 

purod'aja,  preparation  of,  I,  42  seq. ; 
etymology,  162. 

purohita,  I,  introd.  xii,  377;  11,270. 

puroru-^,  preliminary  formula,  II, 
^235,  280,  295. 

Pururavas,  I,  389  ;  II,  91. 

Pushan,  distributer  of  portions,  I, 
53;  toothless,  211;  identified 
with  the  earth,  418;  II,  57; 
represents  (prosperity)  cattle, 
II,  22;  guardian  of  paths,  57; 
Pushan's  speed  is  the  wind, 
205  ;  animal  offering  to,  219. 

pQti,  II,  8. 

Quarters  (dij),  oblation  of  whey  to 
dAs2ih,  pradija^,  adija^,  vidija^, 
uddijai,  I,  382  ;  oblation  of  fat 
gravy,  II,  209. 

Rakshas,  etymology,  I,  8;  roam 
about  the  air,  ib.;  II,  16;  pur- 
sue women,  3";. 

ram,  image  of,  at  Varuwa-praghasa^, 
I,  395  seq. ;  Varuwa's  victim,  ib. 

Rama  Aupatasvini,  II,  425. 

rathantara-saman,  I,  196,  222;    II, 

339,  403- 
rauhiwa    (fire-altar    constructed   by 

Asuras),  I,  286. 

razor,  copper,  I,  450;  II,  7. 

reed,  used  for  anointing,  being  a 
thunderbolt,  II,  15;  for  inter- 
twining with  zone,  28. 

region  (dij).     See  quarter. 

repetition  of  sacrificial  performance 
to  be  avoided,  I,  80. 

J?/bhus,  II,  361. 

Rig-veda,  arrangement  of  hymns,  I, 
introd.  xvi,  xx  seq. 

r/ksha  (ursa  major),  I,  283. 

Ris\ii,  the  seven,  I,  282. 

H  h  2 


468 


SATAPATHA-BRAHMAiVA. 


r/tu-graha,  oblations  for  seasons,  II, 
318  seq. ;  -patra,  407. 

Rohiwi  (nakshatra),  I,  283. 

Rudra,  purification  after  mention- 
ing his  name,  I,  3  ;  identified 
with  Agni  (5arva,  Bhava,  Pa- 
junam  pati),  201;  is  the  newly- 
kindled  fire,  340  ;  pierces  Pra- 
^apati,  209  ;  to  Rudra  is  due 
what  is  injured  in  the  sacrifice, 
211;  pursues  creatures,  340; 
Tryambaka  oblations  to  Rudra, 
on  a  cross-road,  438  ;  the  mole 
sacred  to  him,  440;  Rudra  with 
Vasus,  II,  59;  the  Rudras  ae- 
company  Soma,  93;  (pajunam 
hhie,  153.  See  Tvash^r/)  ; 
Indra  with  Vasus,  Rudras,  and 
Adityas,  241,  350;  Rudra  offi- 
ciates as  Hotri,  348 ;  eleven 
Rudras,  eight  Vasus,  and  twelve 
Adityas,  411. 


sabhya,  hall-fire,  I,  302  ;  resides  with 
man  (as  Anajnat  sangamana), 
338  ;  worship  of,  339. 

sacrifice,  Indo-Iranian,  I,  introd. 
XV,  49;  is  man,  78;  11,25,126; 
passes  from  priest  to  priest,  I, 
140  seq. ;  from  father  to  son, 
162;  as  tortoise,  161 ;  place  of, 
II,  I  seq. ;  Brahman,  Ra^anya, 
and  Vaijya,  able  to  sacrifice, 
4 ;  of  equal  measure  with  the 
year,  16;  is  invisible,  19;  is 
speech,  23,  24;  the  Brahman, 
ib.;  fivetold,  24;  changed  into 
a  horse,  89 ;  animal  sacrifice, 
162  seq. ;  the  Sacrifice  (Yagna.) 
is  Soma,  246  ;  fashioned  like  a 
bird,  264. 

sacrificer  (ya^amana),  is  the  victim, 
I,  49,  62,  78 ;  his  foot  used  for 
measuring  uttara-vedi,  II,  119. 

sacrificial  essence  (medha),  I,  50. 

Sadanira,  I,  introd.  xlii,  104  seq. 

Sadas  (text),  is  Ya^wa's  belly,  II, 
127;  construction  of,  140  seq.; 
sacred  to  Indra,  141 ;  is  common 
to  gods  and  men,  146. 

sadasya,  II,  286. 

sadhya/^,  'blessed'  gods,  II,  174. 

sadya/6kri,  kindof  Soma-sacrifice,  II, 
114. 

Sahadeva  Sar«g-aya,  I,  376. 


Saharakshas,  messenger  of  Asuras,  I, 

no;  II,  115. 
sahasri,  II,  414. 
Sakamedhaii  (seasonal  sacrifice),  I, 

384,  408    seq.;    cake   to  Agni 

Anikavat,  408  ;  y^aru  to  MarutaA 

santapana^,  409 ;    ditto  griha- 

medhinaA,  ib.;  darvihoma,  415; 

cake  to  Maruts,  416;  mahahavis, 

417  seq. ;  Pitr;'yaj-«a,  420. 
5akvari  metre,  II,  226. 
jala  (hall),  measure  of,  II,  3. 
salt,  used  for  hearth,  I,  278. 
saman,  I,  100  ;  is  the  truth,  II,  97. 
samaropawa,  lifting  or  mounting  of 

fire,  I,  396. 
samavatta,  cuttings  from  i^a,  I,  219; 

II,  203;  -dhani,  207. 
sambhara,  I,  276  seq. 
Saw^m-putra,  I,  introd.  xxxii  seq. 
jami  leaves,  offered  at  Varu«apra- 

ghasa/&,  I,  395. 
samidh,   I,   91    seq.,    95   seq.,    146, 

152. 
samidhenT,  I,  95  seq.;  II,  13. 
samish/aya^us,  one,  I,  262  seq.,  445; 

three,  390,  406,  418;   nine,  II, 

374;   the  end  of  the  sacrifice, 

13,  374  seq. 
samitri,  butcher,  cooks  the  victim, 

II,  200. 
sawsrava,  offering  of,  I,  236. 
saw/stha,  II,  398. 
jamya,  yoke-pin,  used  as  wedge,  I, 

29 ;  II,  116  seq. 
szmy^gye,  I,  164,  307. 
5amyu  Barhaspatya,  I,  254. 
jamyuvaka,  I,  236,  247,  254  seq. 
iSawia  and  Marka,  two  Asuras,  II, 

279  seq. 
sandhya,  twilight  worship,  I,  344. 
5a«<a'ilya,  I,  introd.  xxxi  seq.,  xlvi. 
sannayya,  I,  162,  178  seq.,  381. 
saptahotra,  I,  223. 
jarabha,  I,  52. 
SarasvatT,  river,  I,  104  seq. 
Sarasvati,  goddess,  oblation   to,  I, 

418;   speech,    II,    22;    animal 

offering  to,  218. 
sarpawa,  II,  299. 
sarpara^;n,  II,  451. 
Sarva  (Rudra-Agni),  I,  201. 
i'aryata  Manava,  II,  273  seq. 
sasni,  I,  15. 
jastra,   twelve   at   Agnishi'oma,   II, 

303,  325  seq. 


INDEX    TO    PARTS    I  AND    II. 


469 


S'atapatha  -  brahma«a,  I,  introd. 
xxviii  seq. 

iSatarudriya-homa,  I,  346. 

sattra,  sacrificial  session,  II,  402, 
426,  440  ;  sattrasya  Wddhi,  449. 

sattrotthana,  II,  441,  447. 

Satyaya^wa  (Satyaya^«i),  II,  2. 

saumya-adhvara,  I,  26,  114. 

saumya  >^aru,  II,  364. 

sautramawi,  I,  165. 

savaniya  puro^aja,  II,  230,  314,  315, 
324. 

savitra-graha,  II,  357. 

Savitri,  the  intermediate  progenitor 
(Pra^apati),  I,  386 ;  is  netri 
(leader),  II,  24;  repres.  cattle, 
49  ;  (the  sun)  guardian  of  the 
west,  50  ;  animal  offering  to, 
221 ;  the  sun,  the  mind,  358. 

Savitri  (gayatri),  I,  356. 

seasons  (ritu),  five,  I,  98  ;  II,  16,  24, 
50,  241;  six,  I,  281;  II,  loi, 
289  ;  siding  with  Asuras,  I,  155 
seq. ;  identified  with  gods  and 
fathers,  289;  with  the  castes, 
290;  the  divine  coursers,  382; 
oblation  of  whey,  ib. ;  consort 
with  Soma,  245, 

session,  sacrificial.  See  sattra ;  rising 
from,  sattrotthana. 

sha^aha,  II,  402. 

sha^avatta,  I,  229. 

shash/ipatha,  I,  introd.  xxix,  xxxii, 
xlvi. 

shaving,  II,  6. 

sheep,  goats  and,  II,  407, 

sho^ajin,  stotra,  II,  3 1 3,  401 ;  jastra, 
402  ;  graha  and  sawstha,  398 ; 
Indra,  400. 

silver,notsuitablefordakshi«as,I,32  2. 

sin,  confession  of,  I,  397  ;  expiation 
of,  398,  406;  II,  385. 

snakes,  west  their  quarter,  II,  4; 
the  fore-edge  (?)  belongs  to 
them,  10. 

Soma,  plant  (juice)  and  moon,  I, 
176;  fetched  by  Gayatri,  183, 
452;  II,  52,  241;  establishes 
the  fire,  I,  313;  oflfering  to 
Soma  (and  Agni)  at  Fitriyagfia, 
364 ;  Indra,  Soma,  and  Agni, 
II,  22;  purchase  of,  63  seq.; 
Soma  is  seed,  ib. ;  Soma-cloth, 
wrapper  and  head-band,  64 ; 
picking  of  Soma-plants,  ib. ; 
Soma    the    Kshatra,    65,    87; 


meting  out  of  Soma,  66  ;  tied 
up  in  the  form  of  a  man,  68  ; 
bargaining  for  Soma,  69  seq.; 
Soma  driven  on  car,  74;  grows 
on  mountains,  77 ;  seated  on 
throne  of  udumbara  wood,  84  ; 
enters  the  hall,  ib. ;  guest- 
offering  to  Soma,  85  seq. ; 
Soma  attended  by  the  Rudras, 
93  ;  Soma  strengthened  (a- 
pyai),  100 ;  Soma  is  Vn'tra, 
100,  271,  314;  Agni,  Soma,  and 
Vishwu  form  the  thunderbolt, 
ro8  ;  Soma,  when  carried  off 
by  Gayatri,  was  enclosed  in  two 
golden  cups,  150;  Soma  placed 
on  sacrificer's  lap,  156;  Soma 
the  nimble,  157 ;  enters  the 
Havirdhana,  160;  is  Vanaspati, 
208;  animal  offering  to,  218; 
Soma  taken  down  from  jcart, 
227;  watched  in  the  Agni- 
dhra,  ib. ;  pressing  of,  238  seq.; 
meting  out,  240;  deposits  his 
three  bodies  (or  lights)  in  the 
three  worlds,  242 ;  consorts  with 
the  seasons,  245 ;  explanation 
of  the  name,  246;  pressing, 
249;  great  pressing,  256;  op- 
presses his  family -priest  Br.'- 
haspati,  258  ;  king  Soma  struck 
in  the  eye  by  Varu«a,  281 ;  ^aru 
to  Soma,  363  ;  substitutes  of 
Soma-plants,  421  seq. — On 
Soma-myth  generally,  1 1,  introd. 
xi  seq. 

Soma-kraya«i,  cow,  is  Va>^,  II,  54, 
56,  58 ;  her  seven  foot-prints, 
59  ;  colour  of,  62  ;  her  virtues, 
69  ;  dust  of  foot-print  scattered 
behind  Garhapatya,  156. 

Soma-sacrificer,  sacred,  II,  35. 

Soma-seller,  II,  69;  beaten,  71. 

south,quarterof  Fathers,  11,2,4,  i^S* 

spaces,  the  six  (urvi),  I,  136. 

speech.  See  Va^ ;  four  grades  of 
speech,  II,  268. 

sphya  (wooden  sword),  I,  6,  13,  54, 
66 ;  II,  60,  121. 

spoons,  sacrificial,  I,  67  seq.;  brush- 
ing of,  69  seq.,  78  seq.;  separa- 
tion (vyiihana)  of,  236,  404. 

sprinkling  (with  lustral  water),  I,  2, 
20,  83;  II,  122,  139,  143,  159, 
168,  181. 

.fraddha  (pitr/yajwa),  1, 361  seq.,  420. 


470 


.SATAPATHA-BRAHMAiVA. 


jrausha/,  I,  132,  140,  142,  239. 

5rauta-sacrifices,  I,  26. 

Sr/>7§-ayas,  a  prosperous  tribe,  I,  376. 

jritavadana,  I,  429, 

sru^,  ofFering-spoon,  I,  67;  II,  20,  23. 

sruva,  dipping-spoon,  I,  68;  II,  20. 

staff,  the  Dikshita's,  a  thunderbolt, 

11,34;  reaches  up  to  his  mouth, 

ib. 
stambaya^ur-harawa,  I,  55;  II,  118. 
stoma,  kinds  of,  II,  308. 
stomayoga,  11,  311. 
stotra,   twelve    at   Agnish^oma,    II, 

303  ;    preparation    (upakarawa) 

for,  307  seq. ;  325  seq. 
strainer,   straining-cloth.     See   pa- 

vitra,  dajapavitra. 
Subrahma«ya,priest,drives  the  Soma- 

cart,  II,  77;  litany,  81,  230. 
^udra,  must  not  enter  the  praiina- 

vawja,  II,  4. 
Sukanya,  daughter  of  •S'aryata  Ma- 

nava,  II,  273. 
i'ukra  graha,  II,  278  seq.,  316  seq., 

33^2- 
suktavaka,  I,  236  seq.,  247  seq.,  405. 
julavabhritha,  spit-bath,  II,  215. 
Sun,  rays  of,  are  the  righteous  dead, 

I,  269;  are  puriiiers,  II,  18; 
they  are  the  gods,  224  ;  the  sun 
is  the  final  goal,  I,  271  ;  moving 
north  and  south,  289;  (Viva- 
svat)  is  the  Aditya,  II,  13; 
the  eye,  39  ;  wards  olf  evil 
spirits,  77;  is  Indra,  96;  (surya) 
given  as  dakshiwa  to  the  Angiras, 
114;  its  rays  are  the  gods  sipping 
motes  of  light,  254 ;  the  lotus  of 
the  heavens,  277  ;  offering  to, 
342  ;  the  eye  of  Mitra,  Varu«a, 
and  Agni,  343, 

5unajiriya  (seasonal  sacrifice),  I,  384, 

444  seq. 
sunwise  circumambulation.    Cf.  pra- 

dakshiwa,   dakshiwikara,   prasa- 

lavi. 
Suparwi   (and  Kadria),  II,  52  seq., 

149  seq.;  is  Va,^,  149. 
Suparwikadrava  (Saupar«akadrava), 

II,  150. 

Suplan  Sarw^aya,  I,  376. 

jurpa,  winnowing-basket,  I,  11,  30, 
398. 

Surya  (with  Agni  and  Vayu),  I,  325, 
327;  II,  453;  Siirya  is  death, 
I;   343  ;   his  rays   attached   to 


creatures,  ib. ;  wards  off  evil 
spirits,  II,  77;  given  as  da- 
kshiwa  to  the  Angiras,  114;  the 
soul  of  the  universe,  343;  Indra, 
Agni  and  Surya,  superior  to 
others,  402. 

5ush«a,  the  Danava,  enters  the  eye 
of  man,  II,  14. 

svaga,  I,  244,  259;  II,  379. 

svaha,  I,  324  (derivation  of),  148  seq., 

153 ;  n,  252. 

svaru,  chip,  II,  173,  186. 
5vetaketu    (Auddalaki),    I,     introd. 

xli  seq.;  II,  100,  314. 
Svish/akr/t,   I,   129,   151,    199  seq., 

372. 
jyenahr/ta    plant,   a  substitute   for 

Soma-plants,  II,  422. 

Taittiriyas,  I,  introd.  ^xxvi  seq. 
Takshan,  recites  for  Aru«i,  I,  335. 
tanu,  II,  10. 

tanuhavir-ish;i,  I,  304,  317. 
Tanunapat,  I,  146  seq.,  152  ;  is  Vayu, 

jl.  94,  95- 
Tanijnaptra,  covenant  of  Tanunapat, 

II,  93  seq. 
tapas   (austerity),  world  conquered 

by,  II,  III. 
thousand,  one,  divided  by  three,  II, 

62. 
thunderbolt,    composed    of    anika, 

jalya,  and  kulmala,  II,  108. 
Tittiri  (jloka/p),  I,  introd.  xxxviii. 
Traikakuda  ointment,  II,  15. 
trayi  vidya,  II,  436. 
trees,  fit  for  sacrificial  purposes,  1,90. 
Trikakud,  mount,  originally  Vr/tra's 

eye,  II,  15. 
triratra  (sahasradakshiwa),  II,  414. 
Trish/ubh,  is  the  sky,  I,  195,  205; 

the  air,  234;   the  kshatra,  II, 

87. 
Trita,  I,  introd.  xvii,  47  seq. 
Tritiya-savana,  II,  350  seq.;  belongs 

to  Gagati,  250. 
Tryambaka^  (seasonal  olTerings),  I, 

437  seq.;  offered  to  Rudra,  438. 
tryanga,  the  three  limbs,  the  portion 

of  Agni  svish/akWt   in   animal 

offerings,  II,  205,  207. 
Tumi%a  Aupoditeya,  I,  271. 
Tura    Kavasheya,    I,    introd.    xxxi 

seq. 
Tutha  (the  brahman),  II,  344. 
Tvash/r/,  father  of  Vijvarupa,  I,  47, 


INDEX    TO    PARTS    I  AND    II. 


471 


164  seq.;  offering  to,  258;  ob- 
tains the  forms  from  Agni,  314  ; 
victim  and  stake  for  Tvash/r/', 
II,  177;  pajunam  ish/e,  (?  153), 
180;  spits  upon  the  head  of  a 
victim,  202  ;  fashions  the  seed, 
367;  dispenser  of  boons  and 
healer,  374. 
tyaga,  dedicatory  formula,  I,  303. 

udana,  I,  19,  76,  120. 
udavasaniyesh/i,  II,  389. 
udayaniyeshn,  II,  48,  51,  386  seq. 
Udgatr/,  I,  introd.  xx  seq. ;  chanting 

of,  II,  307  seq.,  310;  exchanges 

looks  with  PatnTj  368. 
udgitha,  II,  310. 
udumbara  post  (in  Sadas),  II,  141  ; 

made   of  the   sacrificer's   size, 

142  ;  touching  of,  448,  453,  454. 
udumbara  wood,  food  and  strength, 

11,  34. 

uktha  ( =  jastra),  II,  294,  313. 

ukthavirya,  II,  327. 
Ukthya-graha,II,  292  seq.,  332,  336  ; 

distribution    among    hotrakas, 

295  seq.,  339,  370;  -sthali  and 

patra,  293. 
Ukthya  sacrifice,  II,  326,  370,  397. 
ulukhala,  I,  26, 
Unnetr/,   calls  for  the   jrausha?  at 

the  hariyo^ana  libation,  II,  372; 

two  Unnetr/s,  417. 
upabhr/t,  I,  67  seq.,  139;   portions 

of  victim  for  upabhrit,  II,  205. 
upakarawa,  the  introducing  of  the 

stotra,  II,  401. 
upawju-graha,    II,    238    seq.,    244, 

248;  offered,  255;  is  the  day, 

and  offered  at  night,  261. 
upawju-savana,  stone,   II,   238;    is 

Aditya  Vivasvat,  240,  256,  354. 
upawjuya^a    (low-voiced    offering), 

I,  118,  192,  372. 
upanamuka,  I,  326. 
uparava,  sounding-hole,  II,  135  seq. 
upasad  (homage  or  siege),  II,  104 

seq.;    three,    108;    or  twelve, 

109;  the  fasting  connected  with 

them,  no  ;  at  sattras,  442. 
upasar^ani,  I,  42,  65. 
upastarawa,  I,  192. 
upavaktr/,  II,  452. 
upavasatha,  fast-day,  I,  i,  5,  291;  II, 

223. 
upavesha,  I,  33,  125. 


upaya^a,  by-offerings   of  Pratipra- 

sthatr/,   II,   204;    eleven,   210, 

212;  four  additional  (aty-upa- 

ya<?)>  214. 
upayama,  formula  of  'support,'  II, 

259  seq. 
Ordhvanabhas  (?Vayu),  son  of  the 

Maruts,  II,  198. 
Urvaji,  I,  389  ;  II,  91. 
urvi,  I,  136. 

ushana  (the  Soma-plant),  II,  314. 
ushwisha,  II,  392. 
utkara,  I,  25,  54. 
utpavana,  I,  76. 
uttara,  II,  2. 
uttarahi,  II,  50. 
uttaravedi,  I,  388,  392,  393,  417  ;  II, 

113;   is  Va^,  115;  measure  of, 

116  ;  is  a  woman,  120. 

Va^apeya,  II,  398. 

Vag-asaneyaka,  I,  introd.  xxxix. 

Vag-asaneyinai),  I,  introd.  xxxvi  seq. 

Vaikarwau,  I,  introd.  xlii. 

vaisar^ina  oblations,  II,  155  seq., 
442. 

Vaijvadeva  (seasonal  sacrifice),  1, 383 
seq.;  cake  to  Agni,  386;  ^aru 
for  Soma,  ib. ;  cake  for  Savitr/, 
ib. ;  >^aru  for  Sarasvati,  ib. ; 
cake  for  Maruts,  387  ;  payasya 
to  Vijve  deva^,  388;  cake  to 
Heaven  and  Earth,  ib. 

Vaijvadeva-graha,  II,  323  seq.,  359 
seq.;  (maha-),  360. 

Vaijvadeva-jastra,  II,  360  seq. 

Vaijvanara-graha,  II,  298. 

Yaji  (speech)  and  Manas  (mind),  I, 
124  seq.;  II,  55  seq.;  inherited 
by  Asuras  and  gods  respectively, 
II,  30;  Va.k  wooed  by  Yagna, 
30  seq. ;  sent  by  the  gods  to 
the  Gandharvas,  53;  given  as 
dakshiwa  to  the  Angiras,  114; 
becomes  a  lioness,  115;  Vai 
speaks  intelligibly  in  men,  267, 
268  ;  her  thousandfold  pro- 
geny, 414,  436;  pith  of  Va^, 
450. 

Va/^aspati,  lord  of  speech,  is  the 
out-breathing,  II,  250. 

vakovakya,  II,  453. 

vakshva,  II,  384. 

Vamadevya-saman,  I,  222. 

vamsa.  (roof-beam),  II,  3,  146. 

vawjas,  lists  of,  I,  introd.  xxxiv. 


472 


5'ATAPATHA-BRAHMAiVA. 


vanaspati  (lord  of  forest,  tree),  obla- 
tion to,  II,  208,  395  ;  is  Soma, 
208. 

vapa,  omentum,  cut  out  and  roasted, 
II,  194  seq. ;  offered,  198,  392. 

vapajrapani,  omentum- spit,  II,  194. 

varsha,  varshaA,  I,  315, 

Varsh«ya  (Varshwa),  II,  2. 

Varuwa,  noose  of,  I,  72,  391  ; 
II,  161  ;  (noose  of  sacred 
order),  181  ;  knot,  I,  73  ; 
rope,  II,  57,  181 ;  he  establishes 
the  fire  and  becomes  king  Va- 
ru«a,  I,  313;  is  the  brightly- 
burning  fire,  340  ;  the  waxing 
moon,  380  (cf.  Mitra,  the  wan- 
ing) ;  seizes  creatures  by  disease, 
391,  398;  is  the  Kshatra,  393, 
401 ;  the  ram  his  victim,  395 ; 
Varu«a  guardian  of  conjugal 
vow,  397 ;  Agni,  Varu«a,  and 
Indra,  leaders  of  gods,  449  seq. ; 
oblation  toVaruwa  and  the  Ma- 
ruts,  394,  395;  Varu«a  attended 
by  Adityas,  II,  93  ;  swearing  by 
Varuwa  (?),  216  ;  animal  offering 
to,  221  ;  Varu«a  the  Kshatra, 
cannot  exist  without  the  priest- 
hood, 270;  strikes  king  Soma 
in  the  eye,  281 ;  Varuwa,  Mitra, 
and  Agni,  285 ;  king  Varuwa  has 
made  a  path  for  the  sun,  380. 

Varuwapraghasa/j  (seasonal  sacrifice), 
I>  384,  391  seq.;  cake  to  In- 
dragni,  393;  payasya  to  Varuwa 
and  to  the  Maruts,  394 ;  cake  to 
Ka,  395 ;  dishes  of  karambha 
(porridge)  to  Varu»a  and  the 
Maruts,  395  seq. 

vasa,  fat  gravy,  II,  205 ;  offered 
(vasahoma),  207. 

vasahomahavani,  II,  203. 

vasativari  water,  II,  147,  222  seq. ; 
carrying  around  of,  225,  454; 
etymology,  226,  231  ;  meets 
the  water  in  Maitravaruwa  cup, 
235  ;  in  the  Hotri's  cup  it  be- 
comes the  Nigrabhya^,  236,  293. 

vashai  (vausha/),  1,88,  135, 143, 171, 
193  seq.,  197  seq.,  198. 

Vasish/^aya^;7a,  I,  376. 

Vastavya  (Rudra),  I,  200. 

Vasu,  I,  176  ;  the  Vasus  accompany 
Rudra,  59,  Agni,  II,  93  ;  Indra 
with  Vasus,  Rudras,  and  Adi- 
tyas,  241,    350;    eight   Vasus, 


eleven  Rudras,  twelve  Adityas, 
411. 

vayavya,  Soma-cups,  II,  158,  267. 

Vayu  (with  Agni  and  Surya),  I,  325, 
327;  11,453;  oblation  of  drops 
(stoka)  to  Vayu,  II,  195;  sent  by 
the  gods  to  ascertain  if  Vr;tra  be 
slain,  265  ;  leader  of  beasts,  361 ; 
libation  to  Praj-apati-Vayu,  451. 

veda,  bunch  of  grass,  I,  41,  84. 

vedi,  etymology,  I,  60 ;  measure  and 
construction  of,  62  seq. ;  lustra- 
tion of,  423  ;  Soma-altars  pre- 
pared, II,  III ;  vedi  is  as  large 
as  the  earth,  175. 

Vedic  science,  threefold,  I,  24. 

victim,  kinds  of,  I,  50;  killing  of, 
II,  178  seq.;  mode  of  kiUing, 
189  ;  skinning  and  cutting  open, 
193  seq.;  cutting  up,  200  seq. ; 
offering  of  portions,  204  seq. ; 
touching  of,  209 ;  the  eleven, 
218  seq. ;  those  suitable  for  cer- 
tain forms  of  sacrifice,  312,  313, 
428,  429. 

Videgha  Mathava,  I,  introd.  xli  seq., 
104  seq. 

Videhas,  I,  introd.  xlii. 

vidhr/ti,  stalks  of  grass  laid  across 
the  barhis,  I,  93  ;  II,  89. 

vikaiikata  tree,  when  created,  I,  325. 

vira^,  I,  11;  II,  68,  112;  incom- 
plete, I,  390 ;  II,  374. 

vij,  serves  the  Kshatra,  I,  393  ;  eat 
no  offerings,  398;  is  the  Ksha- 
triya's  food,  II,  66;  go  down 
before  a  Kshatriya,  228. 

Vishwu,  three  steps  of,  I,  15,  268  ; 
II,  155  ;  Vish«u  a  dwarf,  I,  59  ; 
etymology,  73 ;  is  the  upper 
(Agni  the  lower)  half  of  the 
sacrifice,  II,  12;  is  the  conse- 
crated, 29  ;  formula  referring 
to  Vishwu  used  for  atonement, 
35;  Agni, Soma, and Vishwu form 
the  thunderbolt,  108  ;  fixed  like 
an  eye  in  the  heavens,  172;  to 
Vish«u  belong  the  Ya^us,  436. 

vish/ava,  II,  309. 

vishmti,  II,  308  seq. 

vishuvant  day,  II,  427. 

vijvadhayas,  I,  188. 

vijvakarman,  I,  188. 

Vijvakarman,  offering  to,  I,  419; 
with  the  Adityas,  II,  123;  Indra, 
431. 


INDEX    TO    PARTS    I  AND    II. 


473 


Vijvarupa,  son  of  Tvash/n,  I,  47, 
164  seq. 

Vijvavasu,  Gandharva,  I,  90 ;  steals 
Soma  from  Gayatri,  II,  52. 

viivayu,  I,  188. 

Vijve  Deva/&  (All-gods),  representa- 
tive of  Vij,  I,  introd.  xvi,  204, 
371  ;  oblation  of  ^aru  at  Agra- 
yaweshn,  369  seq. ;  share  with 
Indra  and  Agni,  371;  the  threads 
of  cloth  belong  to  them,  II,  10  ; 
they  are  the  ear,  39  ;  the  air 
belongs  to  them,  208  ;  animal 
offering  to,  220. 

viti,  I,  107. 

Vivasvat  (the  sun),  is  the  Aditya,  II, 
13  ;  Aditya  Vivasvat,  the  vyana 
of  the  Soma-sacrifice,  240. 

vrata,  I,  i  seq. ;  II,  6. 

vrata-dugha,  cow,  II,  40,  43. 

vratopaniya,  I,  2. 

Vrishawajva's  Mena  (wife?),  II,  81. 

Vr/tra,  slain  by  Indra,  I,  20  seq. ; 
52,  452  ;  II,  265  ;  by  the  waters, 
II,  242,  243,  247  ;  (Danava),  I, 
166  ;  Yritra.  is  Soma,  II,  loo, 

vyana,  I,  19,  20,  120. 

vyQd'/^ayfZ'andas  (dvadajaha),  II,  418. 

water,  a  thunderbolt,  II,  7;  the 
waters  slay  Vritra,  242,  243, 
247. 

west,  quarter  of  snakes,  II,  4;  of 
Savitri  (the  sun),  50  ;  sleeping 
with  head  towards,  forbidden, 

11,4. 
wether,  hair-tuft  of,  II,  125. 
whey,  offering  of,  to  divine  coursers 

(seasons),  I,  382;  is  seed,  388. 
wind,  tells  the  gods  the  thoughts  of 

men,  II,  94. 


woman,  given  to  vain  things,  II,  53. 
worlds,  three,  II,  26. 
worship,  is  truth,  I,  313. 

Ya^«a  (sacrifice)  wooes  Va^,  II, 
30  seq. 

Ya^wavalkani  brahmawani,  I,  introd. 
xxxvi  seq. 

Yajg-;7avalkya,  I,  introd.  xxx  seq.,  5, 
76,  77,  271,  333,  370,384  (con- 
tradicted); II,  2;  (advocates 
the  eating  of  the  flesh  of  cows 
and  oxen),  11,  14  ;  cursed  by  a 
ATaraka  Adhvaryu,  197,  279, 
425,  442. 

ya^waya^Miya  (saman),  II,  368. 

ya^;7opavitin,  I,  361,  424. 

Ya^ur-veda,  I,  introd.  xxvii. 

ya^ya,  I,  119, 135, 142,  i7oseq.,  195. 

Yama,  king,  resides  with  man,  I, 
338  ;  chief  of  Fathers,  364 ; 
Yama  ahgirasvat  pitn'mat,  429  ; 
officiates  as  Brahman  priest,  II, 
348. 

yava,  II,  142,  168. 

yavan,  I,  199. 

yavihotra,  I,  199. 

yupa,  sacrificial  stake,  I,  160;  II, 
21,  36,  39,  46,  loi  ;  is  YagucL's 
crest-lock,  126;  belongs  to 
Vishwu,  162,  164;  cutting  of, 
162  seq.;  size  of,  166;  raising 
of,  167  seq.;  anointing  of,  170; 
girding,  172;  means  of  ascend- 
ing to  the  'blessed'  gods,  174; 
it  is  eight-cornered,  174  ;  is  not 
thrown  into  the  fire,  ib. ;  is  a 
thunderbolt,  175,  176;  wife- 
stake,  177;  eleven:  see  eka 
dajini. 

Yupahuti,  stake-offering,  II,  162  seq. 


474  ^ATAPATHA-BRAHMAJV^A. 


ADDITIONS    AND    CORRECTIONS. 
Part  I.  (Vol.  XII  of  Series.) 

Page  vii,  line  15.  Read, — Stambhaya^us. 

P.  xvi,  1.  8.  Read, — arrangement. 

P.  XXX,  1.  2.  Read, — '  sixty '  for  '  forty.' 

P.  xliv,  1.  28.  Read, — 'recensions'  for  'relations.' 

P.  3,  1.  2  seq.  I  now  take  'puti'  in  the  sense  of  'foul,'  and  would  translate 
thus, — The  reason  why  he  touches  water  is  this  :  man  forsooth  is  impure  ; 
in  that  he  speaks  untruth,  thereby  he  is  foul  within.  Now  water  is  pure : 
*  Having  become  pure,  I  will  enter  on  the  vow,'  &c.     See  Part  II,  p.  8,  n.  i. 

P.  9,  paragraph  18.  Cf.  'mas  ignis,  quod  ibi  semen,  aqua  femina,  quod  fetus 
alitur  humore.'     Varro,  L.  L.  5,  61. 

P.  65,  last  line.  Read,— a  composite  direction. 

P.  94,  1.  8.  Read, — '  vedi '  for  '  prastara.' 

P.  142,  1.  I.  Read, — '  Turn  ye  back  ! '  for '  draw  near ! '  see  Part  II,  p.  308,  n.  i. 

P.  166,  par.  13.  Read, — Now  while  Indra,  being  thus  pushed  aside,  was  moving 
on,  he  addressed  .  .  . 

P.  183,  1.  6.  Dele,— (the  moon). 

P.  210,  note  I.  Read  twice, — 'j-astra'  for  'jastra.' 

P.  221,  1.  4  seq.  Instead  of, — 'Before  the  Rakshas  (come),'  B.  R.'s  Diet,  inter- 
prets, perhaps  rightly,  '  Safely  from  the  Rakshas.' 

P.  263,  par.  27.— These  same  deities  .  .  . ;  for  an  improved  rendering,  cf.  IV, 
4,  4.  5-6. 

P.  308,  1.  21.  For, — 'and  in  pressing,'  read  'to  wjt,  in  pressing.' 

P.  323,  1.  15.  '  whom,  surely,  he  would  not  eat ;'  for  this  construction,  see  Part 
II,  p.  31,  n.  I. 

P.  338, 1.  9.  Read, —Verily,  with  him  .  .  . 

P.  389,  1.  26.  Read,— 'Ayu'  for  '  Ayus.' 

Part  II.   (Vol.  XXVI.) 

P.  2,  I.  4.  Read, — 'sacrificer'  for  'sacrifice.' 

P.  31,  note  3.  Cf.  J.  Muir,  O.  S.  T.  II,  p.  114  note. 

P.  71,  note  I.    According  to  Ap.  Sr.  X,  20,  12  he  is  to  buy  the  Soma  from  a 

Kautsa  Brahman  ;  otherwise  from  any  Brahman ;  otherwise  from  one  who 

is  not  a  Brahman. 
P.  77,  11.  27,  32.  Read, — Subrahmawya. 
P.  103,  note  I.  Read, — apyayanam. 
P.  128,  1.  26.  Read,— (Madis). 
P.  153,  I.  6,  to  Rudra  cf.  Ill,  7,  3,  il. 
P.  201,  1.  4.  Read, — i'amitar. 
P.  224, 11.  17-20.  Dele  thrice  'for.' 

P.  267,  par.  10.  Cf.  A.  Bergaigne,  La  Religion  Vedique,  I,  p.  171. 
P.  286,  note  3.  Read, — sadasyanaw  hotrawam. 

P.  305,  last  line.  Cf.  Ap.  XI,  20,  i  (pravrna-homa).  • 

P.  324,  11.  8,  9.  Read,— i-ukra. 

P-  334>  note  2.  Cf.  Atharva-veda  V,  4,  3 ;  Kuhn,  Herabkunft,  p.  126  seq. 
P.  441,  1. 15.  Read, — all-beneficent. 


PLAN    OF    SACRIFICIAL    GROUND. 


475 


PLAN    OF    SACRIFICIAL    GROUND. 


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A  A 

A  =  Ahavanlya  fire 
G  =  Garhapatya  fire. 
D  =  Dakshi«agni. 
C  =  Seat  of  Brahman. 
y  =  Seat  of  Ya^amana 
(Sacrificer), 


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a  =  Seat  of  Agnidhra. 

pr  =  Place  for  pra«itaA. 

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Sainte-Bcuve.    Selections  from  the  Caiiseries  du  Lu7idi.   Edited 

by  George  Saintsbury.     Extra  fcap.  Svo.  2s. 

Quinef  s  Lettres  a  sa  Mh-e.     Selected  and  edited  by  George 

Saintsbury.     Extra  fcap.  Svo.  2s. 


CLARENDON  PRESS,  OXFORD.  25 

L" Eloquence  de  la  Chaire  et  de  la  Trilmne  Frangaises.  Edited 
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Extra  fcap.  8vo.  2^.  6d. 

Edited  by  GUSTAVE  MASSOIST,  B.A. 

Corncillc' s  Ciniia.    With  Notes,  Glossary,  etc.    Extra  fcap,  8vo. 

2s.     Stiff  covers,  is.  6d. 

Louis  XIV  and  his  Contemporaries  ;  as  described  in  Extracts 

from  the  best  Memoirs  of  the  Seventeenth  Century.     With  English  Notes, 
Genealogical  Tables,  &c.     Extra  fcap.  8vo.  2S.  6d. 

Maistre,  Xavier  de.  Voyage  aittonr  de  ma  CJiambre.  Ourika, 
by  Madame  de  Duras;  La  Dot  de  Suzelte,  by  Fieveej  Les  Jumeaux  de 
I'Hotel  Corneille.by  Edmo/id Adou/ ;  Mesaventures  d'un  Ecolier,  by  Rodolphe 
Topffer.    Second  Edition.     Extra  fcap.  Svo.  2s.  6d. 

Molihe''s  Les  Fonrberies  de  Scapin.    With  Voltaire's  Life  of 

Moliere.     Extra  fcap.  Svo.  stiff  covers,  \s.  6d. 

Molihe's  Les  Femmes  Savantes.     With  Notes,  Glossary,  etc. 

Extra  fcap.  Svo.  2s.     Stiff  covers,  r^.  6r/. 

Molihe's  Les  Fonrberies  de   Scapin,   and   Racine s  Athalie. 

With  Voltaire's  Life  of  Moliere.     Extra  fcap.  Svo.  2s.  M. 

Racine's  Andromaqnc,   and    Corneilles  Le  Mentenr.      With 

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Regnard''s  Le  Jonenr,  and  Briieys  and  Palaprafs  Le  Grondenr. 

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Extra  fcap.  Svo.  y. 

Dante.     Selections  from  the  Inferno.     With  Introduction  and 

Notes.     By  H.  B.  Cotterill,  B.A.     Extra  fcap.  Svo.  4^.  (,d. 

Tasso.  La  Gemsalemnie  Liberata.  Cantos  i,  ii.  With  In- 
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V.    GERMAN. 

Scherer  (  W^.     A  History  of  German  Literature.    Translated 

from  the  Third  German  Edition  by  Mrs.  F.  Conybeare.     Edited  by  F.  Max 
Miiller.     2  vols.  Svo.  2\s. 

GERMAN  COURSE.     By  HERMANN  LANGE. 

The  Germans  at  Home ;  a  Practical  Introduction  to  German 

Conversation,  with  an  Appendix  containing  the  Essentials  of  German  Grammar. 
Second  Edition.     Svo.  2^.  dd. 

The  German  Manual ;  a  German  Grammar,  Reading  Book, 
and  a  Handbook  of  German  Conversation.    Svo.  ^s.  dd. 


26  CLARENDON  PRESS,  OXFORD. 

Grammar  of  the  German  Language.     8vo.  y.  6d. 

This  '  Grammar '  is  a  reprint  of  the  Grammar  contained  in  'The  German  Manual,' 
and,  in  this  separate  form,  is  intended  for  the  use  of  Students  who  wish  to  make 
themselves  acquainted  with  German  Grammar  chiefly  for  the  purpose  of  being 
able  to  read  German  books. 

German  Composition ;  A  Theoretical  and  Practical  Guide  to 

the  Art  of  Translating  English  Prose  into  German.     8vo.  45-.  6d. 


Lessi?ig''s  Laokoon.     With   Introduction,  English  Notes,  etc. 

By  A.  Hamann,  Phil.  Doc,  M.A.     Extra  fcap.  8vo.  4J.  6d. 

Schiller  s  Wilhchn  Tell.     Translated  into  English  Verse  by 

E.  Massie,  M.A.     Extra  fcap.  8vo.  ^s. 

Also,  Edited  by  C.  A.  BTJCHHEIM,  Phil.  Doc. 

Goethe's  Egmont.  With  a  Life  of  Goethe,  &c.    Third  Edition. 

Extra  fcap.  Svo.  3J. 

Iphigenie  anf  Tauris.  A  Drama.  With  a  Critical  In- 
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Heine's  Prosa,  being  Selections  from  his  Prose  Works.     With 

English  Notes,  etc.     Extra  fcap.  Svo.  4^-.  dd. 

Lessing's  Minna  von  BarnJiclm.     A  Comedy.     With  a  Life 

of  Lessing,  Critical  Analysis,  Complete  Commentary,  &c.     Fourth  Edition. 
Extra  fcap.  Svo.  3^-.  dd. 

Nathan    der    Weise.     With    Introduction,   Notes,   etc. 

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Belagertmg  ven  Antwerpen.     Third  Edition,  Revised  and  Enlarged.     With 
a  Map.     Extra  fcap.  Svo.  2s.  6d. 

Wilhelm  Tell.  With  a  Life  of  Schiller ;  an  his- 
torical and  critical  Introduction,  Arguments,  and  a  complete  Commentary, 
and  Map.     Sixth  Edition.     Extra  fcap.  Svo.  3J.  M. 

Wilhelm  Tell.    School  Edition.  With  Map.    Extra  fcap. 


Svo.    2S. 

Hahns  Griseldis.     In  Preparation. 


Modern  German  Reader,     A   Graduated   Collection  of  Ex- 
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CLARENDON  PRESS,  OXFORD.  27 


VI.    MATHEMATICS,   PHYSICAL    SCIENCE,  &;c. 
By  LEWIS  HENSLEY,  M.A. 

Figures  made  Easy  :  a  first  Arithmetic  Book.  Crown  8vo.  6d. 
Answers   to   the  Examples  in  Figures  made  Easy,  together 

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The  ScJiolar's  Arithmetic :  with  Answers.  Crown  8vo.  A^s.^d. 
The  Scholar  s  Algebra.     Crown  8vo.     4^'.  dd. 

Bayncs  {R.  E.,  M.A.).     Lessons   on   Thermodynamics.     1878. 

Crown  8vo.  7J.  6d. 

Chambers   [G.   F,  F.R.A.S.).     A    Handbook    of  Descriptive 

Ast7-onomy .     Third  Edition.     1S77.    Demy  8vo.  28J. 

Clarke  {Col.  A.  R.,C.B.,R.E.).    Geodesy,    i^^o.    ^vo.  12s.  6d. 

Cremona  {Luigi).     Elements  of  Projective  Geometry.     Trans- 
lated by  C.  Leudesdorf,  M.A. .    8vo.    12s.  6d. 

Donkin.     Acoustics.     Second  Edition.     Crown  8vo.     ']s.  6d. 
Euclid  Revised.      Containing  the  Essentials  of  the  Elements 

of  Plane  Geometry  as   given  by  Euclid    in  his  first  Six  Books.     Edited  by 
R.  C.  J.  Nixon,  M.A.     Crown  8vo.  7^-.  6d.    Just  Published. 

Galton  {Douglas,  C.B.,  F.R.S.).     The  Construction  of  Healthy 

Dtvellings.     Demy  Svo.     lOJ".  dd. 

Hamilton  {Sir  R.  G.  C),  and  jf.  Ball.     Book-keeping.     New 

and  enlarged  Edition.    Extra  fcap.  Svo.  limp  cloth,  2S. 

Harcourt  {A.  G.    Vernon,  AL.A.),  and  H.  G.  Madan,  M.A. 

Exercises   in   Practical   Chemistry.     Vol.  I.   Elementary  Exercises.     Third 
Edition.     Crown  8vo.  gj. 

Maclaren   {ArcJiibald).     A    System   of  Physical  Education  : 

Theoretical  and  Practical.     Extra  fcap.  Svo.  'js.  6d. 

Madan   {H.   G.,   M.A.).       Tables    of   Qualitative    Analysis. 

Large  4to.  paper,  4^-.  6d. 

Maxivcll{y.  Clerk,  M.A.,  F.R.S.).     A  Treatise  on  Electricity 

and  Magnetism.     Second  Edition.     2  vols.  Demy  Svo.  i/.  \\s.  6d. 

An   Elementaiy    Treatise    on    Electricity.     Edited    by- 
William  Garnett,  M.A.     Demy  Svo.  7^.  (>d. 

Minchin  {G.  M.,  M.A.).    A  Treatise  on  Statics  with  Applica- 
tions to  Physics.     Third  Edition,  Corrected  and  Enlarged. 
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Vol.  II.  Statics.  Svo.  ihs.    Just  Published. 

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is.  6d. 


2  8  CLARENDON  PRESS,  OXFORD. 

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Vesuvius.    1869.    Crown  8vo.    lOj-.  6d. 

Preshvich  {Joseph,  31. A.,  F.R.S.,  F.G.S.).    Geology,  Chemical, 

Physical,  and  Stratigraphical.  Vol.  I.  Chemical  and  Physical.  Royal 
8vo.     251. 

Rollestoii s  Forms  of  Animal  L  ife.    Illustrated  by  Descriptions 

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Smyth.     A   Cycle  of  Celestial  Objects.      Observed,  Reduced, 

and  Discussed  by  Admiral  W.  H.  Smyth,  R.N.  Revised,  condensed,  and  greatly 
enlarged  by  G.  F.  Chambers,  F.R.A.S.     1881.  8vo.   Price  reduced  to  \2s. 

Stezvart  [Balfour,  LL.D.,  F.R.S.).     A  Treatise  on  Heat,  with 

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Vernon-Har court  {L.  F.,  M.A.).     A   Treatise  on  Rivers  and 

Canals,  relating  to  the  Control  and  Improvement  of  Rivers,  and  the  Design, 
Construction,  and  Development  of  Canals.  2  vols.  (Vol.  I,  Text.  Vol.  II, 
Plates.)     8vo.  21s. 

Harbours  and  Docks ;  their  Physical  Features,  History, 

Construction,  Equipment,  and  Maintenance ;  with  Statistics  as  to  their  Com- 
mercial Development.     2  vols.  8vo.  25^. 

Watson  {H.  W.,  M.A.).     A   Treatise  on  the  Kinetic  Theory 

of  Gases.     1S76.  8vo.  2>^.f>d. 

Watson  [H.  W.,  D.  Sc.,  F.R.S.),  and  S.  H.  Bnrbnry,  ALA. 

I.  A  Treatise  on  the  Application  of  Generalised  Coordinates  to  the  Kinetics  of 

a  Material  System.     1879.  8vo.  6j. 

II.  The  Mathematical  Theory  of  Electricity  and  Magnetism.     Vol.  I.  Electro- 
statics.    8vo.   loj-.  dd. 

Williamson   [A.    W.,   Phil.   Doc,   F.R.S.).      Chemistry  for 

Students.     A  new  Edition,  with  Solutions.     1873.  Extra  fcap.  8vo.  Sj.  6(/. 


VII.  HISTORY. 

Bluntschli  {J.  K.).     The  Theory  of  the    State       By   J.   K. 

Bluntschli,  late  Professor  of  Political  Sciences  in  the  University  of  Heidel- 
berg. Authorised  English  Translation  from  the  Sixth  German  Edition. 
Demy  8vo.  half-bound,  12s.  6d. 

F inlay  {George,  LL.D).  A  History  of  Greece  from  its  Con- 
quest by  the  Romans  to  the  present  time,  B.C.  146  to  a.d.  1864.  A  new 
Edition,  revised  throughout,  and  in  part  re-written,  with  considerable  ad- 
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CLARENDON  PRESS,  OXFORD.  29 


Fortescue   [Sir  John,  Kt.).      The    Governance  of  England: 

otherwise  called  The  Difference  between  an  Al^isolute  and  a  Limited  Mon- 
archy. A  Revised  Text.  Edited,  with  Introduction,  Notes,  and  Appendices, 
by  Charles  Plummer,  M.A.     8vo.  half-bound,  \25.  (yd. 

Freeman  {E.A.,  D.C.L.).     A   Short  History  of  the  Norman 

Conqtiest  of  England.    Second  Edition.    Extra  fcap.  8vo.  2s.(id. 

A  History  of  Greece.     In  preparation. 

George  {H.  B.,  M.A .).  Genealogical  Tables  illustrative  of  Modern 

History.     Second  Edition,  Revised  and  Enlarged.     Small  4to.    \2s. 

Hodgkin  {T.).     Italy   and  her   Invaders,      Illustrated    with 

Plates  and  Maps.     Vols.  I  and  II.,  a.d.  376-476.  8vo.  i/.  12.5-. 

Vols.  III.  and  IV.    The  Ostrogothic  Invasion,  and  The  Imperial  Restoration. 
8vo.  1/.  16^-. 

Kitchin  [G.  W.,D.D.).   A  History  of  France.  With  numerous 

Maps,  Plans,  and  Tables.  In  Three  Volumes.  Second  Edition.  Crown  8vo. 
each  10s.  6d. 

Vol.  I.  Down  to  the  Year  1453. 

Vol.  2.  From  1453-1624.  Vol.  3.  From  1624-1793. 

Payne  {E.  J.,  M.A.).     A   History  of  the    United  States  of 

America.     In  the  Press. 
Ranke  (Z.  von\     A  History  of  England,  principally  in  the 

Seventeenth  Century.  Translated  by  Resident  Members  of  the  University  of 
Oxford,  under  the  superintendence  of  G.  W.  Kitchin,  D.D.,  and  C.  W.  Boase, 
M.A.     1S75.   6  vols.  8vo.  3/.  3J. 

Razvlinson  [George,  M.A.).     A  Manual  of  Ancient  History. 

Second  Edition,   Demy  8yo.  14J. 
Select  CJiarters  and  otJier  Illustrations  of  English  Constitutional 

History,  from  the  Earliest  Times  to  the  Reign  of  Edward  I.  Arranged  and 
edited  by  W.  Stubbs,  D.D.     Fifth  Edition.     1883.     Crown  8vo.  8j.  6d. 

Stubbs  (  W.,  D.D.).     The  Constitutional  History  of  England, 

in  its  Origin  and  Development.     Library  Edition.    3  vols,  demy  8vo.  2/.  8j. 
Also  in  3  vols,  crown  8vo.  price  12s.  each. 

Wellesley.     A  Selection  from    the  Despatches,    Treaties,   and 

other  Papers  of  the  Marquess  Wellesley.  K.G.,  during  his  Government 
of  India.     Edited  by  S.  J.  Owen,  M.A.     1877.     8vo.  1/.  4J. 

Wellington.     A   Selection  from  the  Despatches,  Treaties,  and 

other  Papers  relating  to  India  of  Field-Marshal  the  Duke  of  Wellington,  K.G. 
Edited  by  S.  J.  Owen,  M.A.     18S0.  8vo.  24J. 

A  History  of  British  India.     By  S.J.Owen,  M.A.,  Reader 

in  Indian  History  in  the  University  of  Oxford.     In  preparation. 


30  CLARENDON  PRESS,  OXFORD. 


VIII.  LAW. 

Albcrici  Gentilis,  I. CD.,  I.C.  Professoris  Regii,  De  lure  Belli 

Libri    Tres.      Edidit  Thomas  Erskine  Holland,    LCD.     1877.     Small  410. 
half  morocco.  2\s. 

Anson  {Sir  William  R.,  Bart.,  D.C.L.).     Principles   of  the 

English  Latu  of  Contract,  and  of  Agency  in  its  Relation  to  Contract.  Second 
Edition.     Demy  8vo.  loi'.  6r/. 

Bentham   [Jeremy).      An   Introduction   to   the   Principles   of 

Alorals  and  Legislation.     Crown  8 vo.  (ys.dd. 

Digby  [Kenelm  E.,  M.A.).     An  Introduction  to  the  History  of 

the  Latv  of  Real  Property.    Third  Edition.     Demy  Svo.    los.dd. 
Gaii  Institutionum  Juris  Civilis  Commentarii  Quattuor ;  or, 

Elements  of  Roman  Law  by  Gains.  With  a  Translation  and  Commentary 
by  Edward  Poste,  M.A.     Second  Edition.     1875.     Svo.  iSj. 

Hall  (  VV.  E.,  M.A.).     International  Law.      2  Ed.  8vo.  21s. 
Holland  (T.  E.,  D.C.L.).     The   Elements  of  Jurisprtidence. 

Third  Edition.     Demy  8vo.   ioj.  dd. 

The  European  Concert  in  the  Eastern  Qttestion,  a  Col- 
lection of  Treaties  and  other  Public  Acts.  Edited,  with  Introductions  and 
Notes,  by  Thomas  Erskine  Holland,  D.C.L.     Svo.  i2.f.  6d. 

Iviperatoris  lustiniani  Institutionum  Libri  Quattuor ;    with 

Introductions,  Commentary,  E.xcursus  and  Translation.  By  J.  E.  Moyle,  B.C.L., 
M.A.     2  vols.     Demy  Svo.  21s. 

Justinian,  The  Institutes  of,  edited  as  a  recension  of  the 
Institutes  of  Gaius,  by  Thomas  Erskine  LloUand,  D.C.L.  Second  Edition, 
1881.     Extra  fcap.  Svo.  5^-. 

Justinian,  Select  Titles  from  the  Digest  of.    By  T.  E.  Holland, 

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Part  IV.  Law  of  Obligations  (No.  2).     4s.  6c?. 

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With  an  Introduction  to  the  Study  of  the  Corpus  luris  Civilis.  By  Erwin 
Grueber,  Dr.  Jur.,  M.A.     Demy  Svo.  los.  6d.   Just  Ptddished. 

Markby  (  W..  D.C.L.).  Elements  of  Lazv  considered  with  refer- 
ence to  Principles  of  General  jurisprudence.  Third  Edition.  Demy  Svo.  I2s.6d. 

Tiviss  (Sir  Travers,  D.C.L.).     The  Law  of  Nations  considered 

as  Independent  Political  Communities. 
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Revised  and  Enlarged.   18S4.   Demy  Svo.   \^s. 
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Revised.    1875.  Demy  Svo.  2\s. 


CLARENDON  PRESS,  OXFORD.  31 


IX.     MENTAL  AND  MORAL  PHILOSOPHY,  &c. 

B aeon's  Novum  Orgamim.     Edited,  with   English  Notes,  by 

G.  W.  Kitchin,  D.D.     1855.    Svo.  9J.  6^/. 

Translated  by  G.  W.  Kitchin,  D.D.     1855.  8vo.  9.?.  6d. 

Berkeley.     The    Works   of  George   Berkeley,   D.D.,   formerly 

Bishop  of  Cloyne;  including  many  of  his  writings  hitherto  unpublished. 
With  Prefaces,  Annotations,  and  an  Account  of  his  Life  and  Philosophy, 
by  Alexander  Campbell  Fraser,  M. A.    4  vols.     1871.    8vo.  2/.  iSj. 

The  Life,  Letters,  &c.     i  vol.    i6j-. 

Seleetions  from.      With    an    Introduction    and    Notes. 

For  the  use  of  Students  in  the  Universities.  By  Alexander  Campbell  Fraser, 
LL.D.    Second  Edition.     Crown  8vo.  7j.  dd. 

Fowler  ( T., M.A.).    The  Elements  of  Dcdiietive  Logic,  designed 

mainly  for  the  use  of  Junior  Students  in  the  Universities.  Eighth  Edition, 
with  a  Collection  of  Exainples.     Extra  fcap.  8vo.  3^.  dd. 

The  Elements  of  Induetive  Logic,  designed   mainly  for 

the  use  of  Students  in  the  Universities.   Fourth  Edition.   Extra  fcap.  8vo.  6j. 

Edited  by  T.  FOWLER,  M.A. 

Bacon.     Novum  Organum.     With    Introduction,   Notes,   &c. 

1878.     Svo.  I4J-. 

Locke's    Cond^ict    of  the    Understanding.      Second    Edition. 

Extra  fcap.  Svo.  2^-. 

Green  {T.  H.,  Af.A.).     Prolegoinena   to   Ethics.      Edited   by 

A.  C.  Bradley,  M.A.     Demy  8vo.  \is.  6d. 

Hegel.  The  Logic  of  Hegel ;  translated  from  the  Encyclo- 
paedia of  the  Philosophical  Sciences.  With  Prolegomena  by  William 
Wallace,  M.A.     1874.    Svo.  14J. 

Lotse's  Logic,  in  Three  Books ;  of  Thought,  of  Investigation, 
and  of  Knowledge.  English  Translation;  Edited  by  B.  Bosanquet,  M.A., 
Fellow  of  University  College,  Oxford.  Svo.  clotli,  \2s.  6d. 

— —  Mctaphysic,   in   Three   Books;    Ontology,    Cosmology, 

and  Psychology.  English  Translation ;  Edited  by  B.  Bosanquet,  M.A. 
Svo.  cloth,  X2S.  6d. 

Martineaji  {James,  D.D.).     Types  of  Ethical  TJicory.     2  vols. 

Svo.  245. 

Rogers  [J  .E.  Thorold,  M.A.).  A  Mantial  of  Political  Economy, 
for  the  use  of  Schools.     Third  Edition.     Extra  fcap.  Svo.  4J.  6</. 

Smith's  Wealth  of  Nations.  A  new  Edition,  with  Notes,  by 
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