= 00 !CD I CD 00 \ THE SACRED BOOKS OF THE EAST [41] jSonbott HENRY FROWDE Oxford University Press Warehouse Amen Corner, E.G. dUw 2)orft MACMILLAN 8c CO., 66 FIFTH AVENUE. THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XLI ^^J (Bxfov^ T THE CLARENDON PRESS 1894 [Ai/ rights reserved] a PRINTED AT THE CLARENDON PRESS BY HORACli HART, PRINTEI! TO THE UNIVERSITY THE .satapatha-brAhmana ACCORDING TO THE TEXT OF THE mAdhyandina school TRANSLATED BY JULIUS EGGELING PART III BOOKS V, VI, AND VII AT THE CLARENDON PRESS 1894 [A// rights reserved] CONTENTS. Introduction PAGF- xi FIFTH KATVZIA. A. The Va^apeya . The Cups (graha) of Soma The Cups of Sura Animal Victims . Consecration Chariot-race Apti and K//pti-formulas The Mounting of the Sacrificial Post by the ficer and his Wife . The Seating on the Throne-seat . Va^a-prasavaniya-oblations U^^iti (victory)-formulas B. The Ra^asuya, or Inauguration of a King Preliminary offerings . V Sacri- Seasonal-ofiferings Indraturiya-oblation Trisha/«yukta-oflferings Ratna-haviwshi, or Jewel-offerings Offering to Soma and Rudra Offering to Mitra and Brzbaspati . Abhishe/('aniya, or Consecration Ceremony Offerings to the Divine Quickeners (devasu), viz Savitrz Satyaprasava, Agni Gr/hapat Soma Vanaspati, Brzliaspati Va^, Indra (rye sh/y^a, Rudra Pai'upati Mitra Satya, Varuwa Dharmapati Preparation of the Consecration Water Partha-oblations .... 5 8 II 17 17 29 31 35 37 40 42 42 47 50 54 58 65 66 68 69 70 71 73 81 VIU CONTENTS. TAGE Investing of the King with the Consecration Garments, the Bow and Arrows 85 Avid- formulas .... 89 Ascending of the Quarters . 91 Stepping on the Tiger-skin . 92 The Sprinkhng (Abhisheka) 94 The Cow-raid .... 98 RathavimoX'aniya-oblations lOI Game of Dice .... 106 The Passing Round of the Sacrificial Sword no Da^apeya • 114 Sawsr/p-oblations . 115 PaMabila-oblations . 120 'Pra.yuga.fu havi;;/shi (Oblations to the Teams) 123 Ke^-avapaniya ..... . 126 Sautramawi • • 129 SIXTH KkNDA. Agni-^ayana, or Building of the Fire-altar Creation of the Universe Animal Sacrifices Layers and Bricks of the Altar Savitra Libations The Search for Agni (the Lump of Clay) The Digging .... The Making of the Fire-pan (ukha) Diksha, or Initiation The Raising and Carrying of the Ukhya Agni The Fashioning of the Embryonic Agni The Vish?m-strides Vatsapra ..... The Driving-about of the Ukhya Agni 143 143 165 i86 190 197 203 229 246 265 273 275 283 289 SEVENTH KAA^Z>A. Agni-^ayana (continued). Garhapatya-hearth Pouring thereon of the Ukhya Agni Altar of Nirr/ti .... 298 310 319 CONTENTS. IX PAGE Preparation of the (Ahavaniya) Fire-altar . . -325 Ploughing, Watering, and Sowing of Ground 326 Bricks of the First Lay er 355 Lotus-leaf . 363 Gold Plate . 364 Gold Man . 366 Svayam-atr/7wa Brick . 377 Durva Plant 380 Dviya^us Bricks . 381 Reta^^si-^ Bricks . 383 Vij'va^yotis Brick 384 J?z'tavya Bricks . 386 AshadM Brick . 387 Tortoise 389 Mortar and Pestle 393 Fire-pan 396 Victims' Heads . 400 Apasya Bricks 413 ^-^andasya Bricks 414 Corrections . 418 Plan of Fire-altar • • • 419 Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East 421 INTRODUCTION. The first of the three Kandas contained in the present volume continues the dogmatic discussion of the different forms of Soma-sacrifice, in connection with which two important ceremonies, the Va^apeya and Ra^asuya, are considered. From a rituaUstic point of view, there is a radical difference between these two ceremonies. The Ra^asuya, or ' inauguration of a king,' strictly speaking, is not a Soma-sacrifice, but rather a complex religious cere- mony which includes, amongst other rites, the performance of a number of Soma-sacrifices of different kinds. The Va^apeya, or 'drink of strength' (or, perhaps, 'the race- cup'), on the other hand, is recognised as one of the different forms (sa7;/stha) which a single Soma-sacrifice may take. As a matter of fact, however, this form hardly ever occurs, as most of the others constantly do, in connection with, and as a constituent element of, other ceremonies, but is almost exclusively performed as an independent sacrifice. The reason why this sacrifice has received a special treatment in the Brahmawa, between the Agni- sh/oma and the Ra^asuya, doubtless is that, unlike the other forms of Soma-sacrifice, it has some striking features of its own which stamp it, like the Ra^asuya, as a political ceremony. According to certain ritualistic authorities \ indeed, the performance of the Va^apeya should be arranged in much the same way as that of the Ra^asuya ; that is, just as the central ceremony of the Ra^asuya, viz. the Abhishe/'aniya or consecration, is preceded and followed by certain other Soma-days, so the Va^apeya should be preceded and followed by exactly corresponding cere- monies. ' See Katy. Si. XIV, i, 7 ; La/y. ^^r. VIII, 11, 7-11. Xll DATAPATH A-BR A HMAiVA. The preceding Ka;/^a was chiefly taken up with a detailed discussion of the simplest form of a complete Soma-sacrifice, the Agnish/oma, serving as the model for all other kinds of one-day (ekaha) Soma-sacrifices ; and it also adverted incidentally to some of the special features of such of the remaining fundamental forms of Soma-sacrifice as are required for the performance of sacri- ficial periods of from two to twelve pressing-days — the so- called ahina-sacrifices — as well as for the performance of the sacrificial sessions (sattra) lasting from twelve days upwards. As the discussion of the Va^apeya presupposes a . knowledge of several of those fundamental forms of Soma-sacrifice, it may not be out of place here briefly to recapitulate their characteristic features. The ekaha, or 'one-day' sacrifices, are those Soma- sacrifices which have a single pressing-day, consisting of three services (or pressings, savana) — the morning, midday, and third (or evening) services — at each of which certain cups of Soma-liquor are drawn, destined to be ultimately consumed by the priests and sacrificer, after libations to the respective deities have been duly made therefrom. At certain stated times during the performance, hymns (stotra) are chanted by the Udgatr/s ; each of which is followed by an appropriate recitation (j-astra) of Vedic hymns or detached verses, by the Hotri priest or one of his assistants. An integral part of each Soma-sacrifice, moreover, is the animal sacrifice (pa^ubandhu); the number of victims vary- ing according to the particular form of sacrifice adopted. In the exposition of the Agnish/oma, the animal offering actually described (part ii, p. 163 seq.) is that of a he-goat to Agni and Soma, intended to serve as the model for all other animal sacrifices. This description is inserted in the Brahmawa among the ceremonies of the day preceding the Soma-day ; whilst, in the actual performance, the slaughtering of the victim, or victims, takes place during the morning service, and the meat-oblations are made during the evening service, of the pressing-day. The ritualistic works enumerate a considerable number of ' one- day ' sacrifices, all of them with special features of their INTRODUCTION. XIU own ; most of these sacrifices are, however, merely modifica- tions of one or other of the fundamental forms of ekahas. Of such forms or sa/wsthas — literally, ' completions,' being so called because the final chants or ceremonies are their most characteristic features — the ritual system recognises seven, viz. the Agnish/oma, Atyagnish/oma, Ukthya, ShodsLsin, Va^apeya ^, Atiratra, and Aptoryama. The Agnish/oma, the simplest and most common form of Soma-sacrifice, requires the immolation of a single victim, a he-goat to Agni ; and the chanting of twelve A stotras, viz. the Bahish-pavamana and four A^ya-stotras at the morning service ; the Madhyandina-pavam^na and four Przsh///a-stotras at the midday service ; and the Tr/tiya (or Arbhava)-pavamana and the Agnish/oma-saman at the evening service. It is this last-named chant, then, that gives its name to this sacrifice which, indeed, is often explained as the ^Agnish/oma-sa;«stha// kratu/^V or the sacrifice concluding with 'Agni's praise.' The term 'saman,' in its narrow technical sense, means a choral melody, a hymn- tune, without reference to the words set thereto. Not unfrequently, however, it has to be taken in the wider sense of a chanted verse or hymn (triplet), a chorale ; but, though the distinction is evidently of some importance for the ritual, it is not always easy to determine the particular sense in which the term is meant to be applied, viz. whether a specified saman is intended to include the original text set to the respective tune, or whether some other verses to which that tune has been adapted are intended. In the case of the Agnish/oma-saman, however, the word ' saman ' cannot be taken in its narrow acceptation, but the term has to be understood in the sense of ' a hymn chanted in praise of Agni.' The words commonly used for this chant, are the first two verses of Rig-veda S. VI, 48, a hymn indeed ^ In this enumeration the Va^apeya is often placed between the Atiratra and Aptoryama ; e.g. La^y. V, 4, 24. ^ Thus on Sat. Br. V, i, 3, i Agneyam agnish/oma alabhate, Saya;?a re- marks, 'agni/? stiiyatc I sminn ity agnish/omo nama sama, tasmin vishayabhuta igneyam alabhate, etena pajuna^smin va^apeyexgnish^omasawsthaw kratum evanush/Zntavan bhavati.' In IV, 2, 4, 9 seq., also, the term 'agnish/oma' would seem to apply to the final chant rather than to the whole sacrifice. XIV 5'ATAPATHA-BRAHMAiVA. admirably adapted for the purpose of singing Agni's praises. For the first verse, beginning ' ya^wa-ya^T/a vo agnaye,' the chief tune-book, the Gramageya-gana, has preserved four different tunes, all of which are ascribed to the Rishi Bharadva^a : one of them has, however, come to be gene- rally accepted as the Ya^«aya^«iya-tune kut e^ox'/t-, and has been made use of for this and numerous other triplets ^; whilst the other tunes seem to have met with little favour, not one of them being represented in the triplets arranged for chanting in stotras, as given in the Uha and Uhya-ganas. Neither the Ya^;7aya^«iya-tune, nor its original text, is however a fixed item in the. chanting of the Agnish/oma- saman. Thus, for the first two verses of Rig-veda VI, 48, the Va^apeya-sacrifice ^ substitutes verses nine and ten of the same hymn, and these are chanted, not to the Ya^wa- ya^wiya, but to the Varavantiya-tune, originally composed for, and named after, Rig-veda I, 27, i (S. V. I, 17 ; ed. Calc. I, p. 121) ' asvsiin na tva varavantam.' The Ukthya- sacrifice requires the slaughtering of a second victim, a he-goat to Indra and Agni ; and to the twelve chants of the Agnish/oma it adds three more, the so-called Uktha-stotras, each of which is again followed by an Uktha-i-astra recited by one of the Hotrakas, or assistants of the Hotrz. As the evening service of the Agnish/oma had only two j^astras, both recited by the Hotr/, the addition of the three i-astras of the Hotrakas would, in this respect, equalize the evening to the morning and midday savanas. The word ' uktha ' is explained by later lexicographers either as a synonym of ' saman,' or as a kind of s^man ^ ; but it is not unlikely that that meaning of the word was directly derived from this, the most common, use of the word in the term 'uktha-stotra.' The etymology of the word ^, at all events, would point to the ^ Each Saman-tune is usually chanted thrice, either each time on a special verse of its own, or so that, by certain repetitions of words, two verses are made to suffice for the thrice-repeated tune. ^ So also does the Agnish/ut ekaha, cf. Tindya. Br. XVII, 5, 7. ^ Saya«a, to Sat. Br. IV, 3, 3, 2, explains it by ' stotra ; ' but see IV, 2, 3, 6-9 where it undoubtedly refers to the recited verses (rik), not to the saman. * Viz. from root ' vak ' to speak. I cannot see the necessity for taking INTRODUCTION. XV meaning 'verse, hymn,' rather than to that of 'tune' or ' chant ; ' but, be that as it may, the word is certainly used in the former sense in the term ' mahad-uktha,' the name of the ' great recitation ' of a thousand br/hati verses ^, being the Hotrz's ^astra in response to the Mahavrata-stotra at the last but one day of the Gavam-ayana. And, besides, at the Agnish/oma a special ' ukthya ' cup of Soma-juice is drawn both at the morning and midday pressings, but not at the evening savana. This cup, which is eventually shared by the three principal Hotrakas between them, is eyidenth^ intended as their reward for the recitation of their '• ukthas.' At the Ukthya-sacrifice, as might have been expected, the same cup is likewise drawn at the evening service. Though it may be taken for granted, therefore, that ' uktha ' was an older term for 'i-astra,' it still seems somewhat strange that this term should have been applied specially to the additional j-astras and stotras of the Ukthya-sacrifice. Could it be that the name of the additional Ukthya-cup, as a distinctive feature of this sacrifice, suggested the name for the i"astras and stotras with which that cup was connected, or have we rather to look for some such reason as Ait. Br. VI, 13 might seem to indicate ? This passage contains a discussion re- garding the different status of the Hotrakas who have ukthas of their own, and those who have not ; and it then proceeds to consider the difference that exists between the two first and the third savanas of the Agnish/oma in respect of the Hotrakas' ukthas. It is clear that here also, the term ' uktha ' can hardly be taken otherwise than as referring to * brzhad va-^as ' in Rig-veda VII, 96, i in the technical sense of Brzhat-tune, as is done by Prof. Hillebrandt, in his interesting essay, ' Die Sonnwendfeste in Alt-Indian,' p. 29, merely because it is used there in connection with Indra ; whilst he himself is doubtful as to whether it should be taken in the same sense in III, 10, 5 where it occurs in connection with Agni. Though the Brzliat- saman is no doubt frequently referred to Indra, and the Rathantara to Agni, the couplets ordinarily chanted to them (Rig-veda VI, 46, 1-2 and VII, 32, 22, 23) are both of them addressed to Indra. Both tunes are, however, applied to verses addressed to all manner of deities. ^ See Catalogue of Sanskrit MSS. of the India Office, No. 434. In Kaush. Br. XI, 8, * sadasy ukthani rasyante,' also, the word has undoubtedly the sense of i-astra, or (recited) hymn. In part i, p. 346, note 3 of this translation read 'great recitation or jastra,' instead of ' great chant.' XVI i'ATAPATHA-BRAHMAiVA. the jastras — though, no doubt, the stotra is sometimes said to belong to the priest who recites the jastra in response to it — and this paragraph of the Brahma;^a reads almost like the echo of an old discussion as to whether or not there should be recitations for the Hotrakas at the evening service of a complete Soma-sacrifice. If, in this way, the question of ' uktha or no uktha ' had become a sort of catchword for ritualistic controversy, one could understand how the term came ultimately to be applied to the three additional stotras and j-astras. Not unfrequently, the Ukthya is treated merely as a redundant Agnish/oma, as an ' Agnish/oma// soktha/^,' or Agnishtoma with the Ukthas ^ Considering, however, that the term Agnish/oma, properly speaking, belongs only to a Soma-sacrifice which ends with the Agnish/oma (saman), and that the addition of the Uktha-stotras also involves considerable modifications in the form of most of the pre- ceding chants, a new term such as Ukthya, based on the completing and characteristic chants of this form of sacri- fice, was decidedly more convenient. In regard to the composition of the preceding stotras, with the exception of the Madhyandina-pavamana and the Agnish/oma-saman, the Ukthya, indeed, may be said to constitute a parallel form of Sacrifice beside the Agnish/oma ", the succeeding savisihas following the model of either the one or the other of these two parallel forms. The Sho^aj-in-sacrifice requires, as a third victim, the 1 See, for instance, Taw^ya Br. XX, i, i. - Perhaps the most characteristic point of difference between these two forms in which the fundamental stotras are chanted is the first (or Hotri's) Trhhika.- itotra at the midday service. Whilst the Agnish/oma here requires the Ra- ihantara-tune chanted on the text, Sama-veda S. II, 30, 31 ; the Ukthya, on the other hand, requires the text, S. V. II, 159, 160, chanted to the Br/hat-tune. Professor Hillebrandt, I.e., p. 22, has, indeed, tried to show that these two tunes play an important part in early India in connection with the celebration of the solstices. A similar alternation of samans to that of the Hotr^s Frhhi^a.- stotra obtains at the third, or Brahma«a^^/?awsin's Pr?sh//ia-stotra ; the Nau- dhasa-saman (II, 35, 36) being used at the Agnish/oma, and the i'yaita-saman at the Ukthya-sacrifice. As regards the second (or Maitravaru«a's) and fourth (or A^Mavaka's) P?'?sh/,^a-stotras, on the other hand, the same saman — viz. the Vamadevya (II, 32-34) and Kaleya (II, 37, 38) respectively — is used both at the Agnish/oma and Ukthya. INTRODUCTION. XVll immolation of a ram to Indra ; and one additional chant, the shorti'aj'i-stotra, with its attendant i-astra and Soma-cup. The most natural explanation of the name is the one supplied, in the first place, by Ait. Br. IV, i (as interpreted by Saya;;a) — viz. the sacrifice which has sixteen, or a six- teenth, stotra \ But, as the name applies not only to the sacrifice but also to the stotra and jastra, the Brahma^^a further justifies the name by the peculiar composition of the shofl^aj-i-i-astra in which the number sixteen prevails^. Very probably, however, the name may have belonged to the sacrifice long before the j-astra, for symbolic reasons, had assumed the peculiar form it now presents. In this summary of the characteristic features of the forms of Soma-sacrifice presupposed by the Va^apeya, no mention has yet been made of the Atyagnish^'oma, or redundant Agnish/oma, which usually occupies the second place in the list of sawsthas. This form of sacrifice is indeed very little used, and there can be little doubt that it was introduced into the system, as Professor Weber suggests, merely for the sake of bringing up the Soma- sawsthas to the sacred number of seven. This sacrifice is obtained by the addition of the sho^aji-stotra to the twelve chants of the Agnish/oma, as well as of the special Soma- cup and sacrificial victim for Indra, connected with that chant. It may thus be considered as a short form of the Sho(^aj-in-sacrifice (though without the full complement of stotras implied in that name), which might have suited the ■ views of such ritualists as held the j-astras of the Hotrakas at the evening service to be superfluous ^. The distinctive feature of the Atiratra-sacrifice, as the name itself indicates, is an ' overnight ' performance of chants and recitations, consisting of three rounds of four stotras and ^astras each. At the end of each round ^ This is also the explanation of the term given by Sayawa in his commentary on Tandya Br. XII, 13, 1. 2 See this translation, part ii, p. 402, note i, ^ See part ii, p. 402, note 2, where it is stated that the tenth and last day of the Daj-aratra is an Atyagnish/oma day, called Avivakya, i. e. one on which there should be no dispute or quarrel. [41] b XVIU ^ATAPATHA-BRAHMAiVA. (paryaya) libations are offered, followed by the inevitable potations of Soma-liquor. That the performance, indeed, partook largely of the character of a regular nocturnal carousal, may be gathered from the fact, specially mentioned in the Aitareya Brahma«a, that each of the Hotr/'s offering- formulas is to contain the three words — ' andhas,' Soma- plant (or liquor), ' pa,' to drink, and ' mada,' intoxication. Accordingly, one of the formulas used is Rig-veda II, 19, i apayy asya^ndhaso madaya, 'there has been drunk (by Indra, or by us) of this juice for intoxication.' The twelve stotras, each of which is chanted to a different tune, are followed up, at daybreak, by the Sandhi-stotra, or twilight- chant, consisting of six verses (Sama-veda S. II, 99-104) chanted to the Rathantara-tune. This chant is succeeded A by the Hotr/s recitation of the A^vina-j-astra, a modification of the ordinary ' pratar-anuvaka,' or morning-litany, by which the pressing-day of a Soma-sacrifice is ushered in ^ The Atiratra also requires a special victim, viz. a he-goat offered to Sarasvati, the goddess of speech. As regards the ceremonies preceding the night-performance, there is again a difference of opinion among ritualists as to whether the sho^aj'i-stotra, with its attendant rites, is, or is not, a necessary element of the Atiratra ^. Some authorities ^ accordingly, distinctly recognise two different kinds of Atiratra, — one with, and the other without, the shoea^a^in. In Katyayana's Sutra, there is no allusion to any difference of opinion on this point, but, in specifying the victims required at the different Soma-sacrifices, he merely remarks (IX, 8, 5) that, ' At the Atiratra there is a fourth victim to Sarasvati.' This would certainly seem to imply that there are also to be the three preceding victims, including the one to Indra peculiar to the Sho^aj-in. Aj-valayana (V, 11, I ) also refers incidentally to the sho^^ajin as part of the ^ See part ii, p. 226 seq. On the present occasion the Pratur-anuvaka is, how- ever, to consist of as many verses as, counting their syllables, would make up a thousand bnTiati-verses (of thirty-six syllables each). The three sections of the ordinary morning-litany from the body of the A^vina-jastra which concludes, after sunrise, with verses addressed to Surya, the sun. 2 Cf. La/y. St. VIII, i, 16 ; IX, 5, 23 with commentary. ■^ Notably Taw^ya Br. XX, i, i seq. INTRODUCTION. XIX Atiratra, though it is not quite clear from the text of the sutra whether it is meant to be a necessary or only an optional feature of that sacrifice. The Aitareya Brahmawa (IV, 6), on the other hand, in treating of the Atiratra, enters on a discussion with the view of showing that the night-performance of that sacrifice is in every respect equal to the preceding day-performance ; and accordingly, as the three services of the day-performance include fifteen chants and recitations (viz. the twelve of the Agnish/oma, and the three Ukthas), so, during the night, the three rounds of in all twelve stotras, together with the sandhi-stotra, here counted as three stotras (triplets), make up the requisite fifteen chants. This Brahmawa, then, does not recognise the sho^a.yin as part of the Atiratra, and, indeed, the manuals of the Atiratra chants which I have consulted make no mention of the sho^aj-i-stotra, though it is dis- tinctly mentioned there among the chants of the Va^apeya and the Aptoryama. The passage in the Aitareya, just referred to, also seems to raise the question as to whether the Atiratra is really an ekaha, or whether it is not rather an ahina-sacrifice. On this point also the authorities seem to differ ; whilst most writers take the Atiratra, and the analogous Aptoryama, to be ', one-day' sacrifices, the Taw^ya Brahmawa (XX) and La/y. IX, 5, 6 class them along with the Ahinas ^ ; and they may indeed be regarded as intermediate links between the two classes of Soma- sacrifice, inasmuch as, in a continued sacrificial performance, the final recitations of these sacrifices take the place of the opening ceremony of the next day's performance. Such, for instance, is the case in the performance of the Atiratra as the opening day of the Dvada.yaha, or twelve days' period of sacrifice ; whilst in the performance of the twelfth and concluding day, which is likewise an Atiratra, the concluding ceremonies of the latter might be considered in * The Aitareya Brahma«a (VI, i8) in discussing the so-called sampata hymns inserted in continued performances, with the view of establishing a symbolic connection between the several days, curiously explains the term ' ahina,' not from ' ahas ' day, but as meaning ' not defective, where nothing is left out ' (a-hina). b 2 XX .SATAPATHA-BRAHMAiVA. a manner superabundant. It is probably in this sense that La^y. (IX, 5, 4) calls the overnight performance of the last day of an ahina (e. g. the Dvadaj-aha) the ya^;7apu,^Ma, or tail of the sacrifice, which is to fall beyond the month for which, from the time of the initiation, the ahina is to last. The Aptoryama-sacrifice represents an amplified form of the Atiratra. It requires the sho^/ai^i-stotra and the ceremonies connected with it as a necessary element of its performance ; whilst its distinctive feature consists in four additional (atirikta-) stotras and j-astras, chanted and A recited after the A.fvina-j'astra, the concluding recitation of the Atiratra. These four chants are arranged in such a manner that each successive stotra is chanted to a different tune, and in a more advanced form of composition, from the trivr/t (nine-versed) up to the ekavbusa. (twenty- one-versed) stoma. In the liturgical manuals, the Aptor- yama, moreover, performs the function of serving as the model for a sacrificial performance with all the 'pr/sh//^as^.' Though this mode of chanting has been repeatedly referred to in the translation and notes, a few additional remarks on this subject may not be out of place here. When performed in its ' pr/sh//^a ' form, the stotra is so arranged that a certain saman (or chanted triplet) is enclosed, as the ' garbha ' (embryo), within some other saman which, as its ' pr/sh///a ' (i. e. back, or flanks), is chanted a number of times before and after the verses of the central saman. The tunes most commonly used for forming the enclosing samans of a Pr/sh///a-stotra are the Rathantara and Brzhat ; and along with these, four others are singled out to make up the six Pr/shZ/^a-samans Kar e^oxv^', viz. the Vairupa (with the text Sama-veda II, 212-13), Vaira^a (II, 277-9), 'S'akvara^ (chanted on the Mahanamni verses, ' From Ajvalayana's rule (IX, ii, 4), ' If they chant in forming the garbha (i. e. in the ' prtshi/ia. ' form), let him (the Hotri or Hotraka) recite in the same way the stotriyas and anuriipas,' it seems, however, clear that the Aptoryama may also be performed without the Trishtkas. ^ The original text of the ^akvara-saman is stated (by Sayawa on Aitar. Br. IV, 13 ; Mahidhara on Va^. S. X, 14, &c.) to be Sama-veda II, 1151-3, 'pro shv asmai puroratham,' but the Sama-veda Ganas do not seem to give the tune INTRODUCTION. XXI Aitar. Ar. IV), and Raivata^ samans. These six samans are employed during the six days' sacrificial period called Trishl/iya-shadaha., in such a way that one of them, in the order in which they are here enumerated, is used for the first, or Hotr/'s, Pr/sh///a-stotra on the successive days of that period. In that case, however, these stotras are not performed in the proper ' pr/sh///a ' form ^ i. e. they have no other saman inserted within them, but they are treated like any other triplet according to the particular stoma, or mode of composition, prescribed for them. But, on the other hand, in the Aptoryama, when performed ' with all the Przsh//^as,' not only are a number of stotras chanted in the proper 'przsh//^a' form, but the 'pWsh//^a' element asserts itself in yet another way, viz. by the appearance of all the six ' Przsh///a-samans ' in the course of the performance of the different stotras, in this way : — the Rathantara-tune forms the middlemost of the seven triplets of which the Madhyandina-pavamana is composed ; with that text, but with the Mahanamni verses (ed. Bibl. Ind. II, p. 37 1)- The Taiidya. Br. XIII, 4 (and comm.), gives minute directions as to the par- ticular padas of the first three Mahanamni triplets which are singled out as of a j-akvara (potent) nature, and are supposed to form the three stotriya verses of the jakvara-saman, consisting of seven, six, and five padas respectively. The aiakvara padas are, however, likewise chanted in their respective places, as is also the additional tenth verse, the five padas of which are treated .^s mere supple- mentary (or ' filling in ') matter. ^ That is, the Varavantiya-tune adapted to the ' Revati ' verses. The Vara- vantiya-tune is named after its original text, Rig-veda I, 27, I, ' aswam na tva varavantam' (Sama-veda, ed. Bibl. Ind. I, p. 121). When used as one of the Pr/sh^//a-samans it is not, however, this, its original text, that is chanted to it, but the verses Rig-veda I, 30, 13-15, 'revatir nn/i sadhamada' (Sama-veda II, 434-6, ed. vol. iv, p. 56), whence the tune, as adapted to this triplet, is usually called Raivata. The Raivata-saman, thus, is a signal instance of the use of the term ' saman ' in the sense of a chanted verse or triplet. ^ The statement, in part ii, p. 403 note (and repeated in the present part, p. 6, note 2), that, while the P;-/shMa-stotras of the Abhiplava-sha^^aha are performed in the ordinary (Agnish/oma) way, the Prish/Z^ya-shai/aha requires their per- formance in the proper VrtslU/ia. form, is not correct. In both kinds of sha^aha, the Pr/shMa-stotras are performed in the ordinary way (viz. in the Agnish/oma or Ukthya w.ay, see p. 4 note) ; but whilst, in the Abhiplava, the Rathantara and Ihihat samans are used for the Hotrf s P;7sh//^a-stotra on alternate days, the IV/shMya-sharfaha requires a different Pmh/Zia-saman on each of the six days. The two kinds of shai/ahas also differ entirely in regard to the sequence of stomas prescribed for the performance of the stotras. b3 XXll 5ATAPATHA-BRAHMAiVA. the Brzhat forms the 'garbha,' or enclosed saman, of the Agnish/oma-saman ^ ; the Vairupa the 'garbha' of the third, the Vaira^a that of the first, the 5ikvara that of the second, and the Raivata that of the fourth, Pr/sh///a- stotra. It is doubtless this feature which gives to certain Soma-days the name of ' sarvapnsh///a,' or one performed with all the (six) Pr/shZ/^as. Then, as regards the par- ticular stotras that are chanted in the proper ' przsh///a ' form, these include not only the four so-called Pr/sh//^a- stotras of the midday service, but also the four A^^a- stotras of the morning service, as well as the Agnish/oma- saman and the three Uktha-stotras of the evening service, — in short, all the first fifteen stotras with the exception of the three Pavamana-stotras. Of the stotras which succeed the Ukthas, on the other hand — viz. the Sho^ajin, the twelve chants of the three night-rounds, the Sandhi-stotra, and the four Atirikta-stotras — not one is performed in the ' pr/sh//^a ' form. How often the several verses of the ' pr/sh//^a-saman,' and those of the ' garbha ' are to be chanted, of course depends, in each case, not only on the particular stoma which has to be performed, but also on the particular mode (vish/uti) prescribed, or selected, for the stoma. Thus, while all the four Agya-stotras are chanted in the pa.uka.dasa., or fifteen-versed-stoma ; the four Pr/sh//^a-stotras are to be performed in the ekavi;/wa (of twenty-one verses), the ka.turv'wisa. (of twenty-four verses), the ka.tuska.tvsLn7nsci (of forty-four verses), and the ash/a/^atvari;«j-a (of forty-eight verses) respectively. Now whenever, as in the case of the pa/'^-^adaj'a and the ekavi;/wa- stomas, the number of verses is divisible by three, one third of the total number of verses is usually assigned to each of the three parts of the stotra, and distributed over the respective (three or sometimes four) verses of that saman ^. ' Either the Rathantara or the Briho.t also forms the ' prish^Aa.,' or enclosing saman, of the first PmhMa-stotra. 2 Whenever the stotra is not performed in the ' prz'sh/Z/a ' form, but consists of a single saman or triplet, tlie repetitions required to make up the number of verses implied in the respective stoma, are distributed over the three verses of the saman in such a way that the whole saman is chanted thrice, each time with various repetitions of the single verses. The usual form in which the INTRODUCTION. XXlll To illustrate this tripartite composition, the Hotr/'s Pmh/Zza-stotra, performed in the twenty-one-versed stoma, may be taken as an example. For the 'pr/sh//^a,' the manuals give the BnTiat-saman, on its original text (Sama- veda II, 159, 160, ' tvam id dhi havamahe,' arranged so as to form three verses), though the Rathantara may be used instead ^ For the 'garbha,' or enclosed saman, on the other hand, the Vaira^a-saman (with its original text, S. V. II, 277-9, 'piba somam indra mandatu tva') is to be used, a most elaborate tune^, with long sets of stobhas, or musical ejaculations, inserted in the text. Of the twenty-one verses, of which the stoma consists, seven verses would thus fall to the share of the ' garbha,' and seven verses to that of the ' przsh//za,' as chanted before and after the ' garbha.' Thus, in accordance \wiih the for- mula set forth in p. xxii, note 2, the three verses (a, b, c) of the Br/hat would be chanted in the form aaa-bbb-c ; then the verses of the Vaira^a-saman (as ' garbha ') in the form a-bbb-ccc ; and finally again the Brzhat in the form aaa-b-ccc. Stotras, the total number of verses of which is not divisible by three, of course require a slightly different distribution. Thus, of the third Pr/sh///a-stotra, the stoma of which consists of forty-four verses, the two parts of the ' pr/sh/Z/a ' obtain fifteen verses each, whilst the ' garbha ' has only fourteen verses for its share. The Va^apeya, the last of the seven forms of a com- plete Soma-sacrificC; occupies an independent position beside the Atiratra and Aptoryama, whose special features it does not share. Like them, it starts from the Sho^s'aj-in, to the characteristic (sixteenth) chant (and recitation) of which it adds one more stotra, the Va^apeya-saman, chanted to the B;-zhat-tune, in the Saptadai-a (seventeen-versed) stoma, and followed by the recitation of the Va^apeya- jastra. The Saptada^-a-stoma, indeed, is so characteristic of this sacrifice that — as has been set forth at p. 8 note ekavimsa. is perfonned may be represented by the formula aaa-bbb-c ; a-bbb- ccc ; aaa-b-ccc, making together twenty-one verses. ' Arval. .S'r. IX, 3, 4-5. * It is given somewhat imperfectly in the ed. Bibl. Ind. V, p. 391. XXIV 5'ATAPATHA-BRAHMAA^A. below — all the preceding chants, from the Bahishpavamana onward, are remodelled in accordance with it. Besides, over and above the three victims of the Sho^aj-in-sacrifice, the Va^apeya requires, not only a fourth one, sacred to Sarasvati, the goddess of speech, but also a set of seventeen victims for Pra^apati, the god of creatures and procreation. As regards other rites peculiar to the Va^apeya, the most interesting, doubtless, is the chariot-race in which the sacri- ficer, who must be either of the royal or of the priestly order, is allowed to carry off the palm, and from which this sacri- fice perhaps derives its name. Professor Hillebrandt \ indeed, would claim for this feature of the sacrifice the cha- racter of a relic of an old national festival, a kind of Indian Olympic games ; and though there is perhaps hardly sufficient evidence to bear out this conjecture, it cannot at least be denied that this feature has a certain popular look about it. Somewhat peculiar are the relations between the V%a- peya and the Ra^asuya on the one hand, and between the Va^apeya and the Bnliaspatisava on the other. In the first chapter of the fifth book, the author of this part of our Brahma/za is at some pains to impress the fact that the Va^apeya is a ceremony of superior value and import to the Ra^asuya ; and hence Katyayana (XV, i, 1-2) has two rules to the effect that the Ra^asu3''a may be performed by a king who has not yet performed the Va^apeya. These authorities would thus seem to consider the drinking of the Vao-apeya-cup a more than sufficient equivalent for the Ra^asLiya, or inauguration of a king ; they do not, how- ever, say that the Ra^asuya must be performed prior to the Va^apeya, but only maintain that the Va^apeya cannot be performed after the Ra^asuya. The Ra^asuya, according to the Brahma;;a, confers on the sacrificer royal dignity (ra^ya), and the Va^apeya paramount sovereignty (sam- ra^^a). It might almost seem as if the relatively loose posi- tions here assigned to the Ra^asuya were entirely owing to the fact that it is a purely Kshatriya ceremony to which the * Vedjsche Mythologie, p. 247, INTRODUCTION. XXV Brahma;/a has no right, whilst the Va^apeya may be per- formed by Brahma;/as as well as Kshatriyas. But on what- ever grounds this appreciation of the two ceremonies may be based, it certainly goes right in the face of the rule laid down by Ai-valayana (IX, 9, 19) that, ' after performing the Va^apeya, a king may perform the Ra^asuya, and a Brah- ma;m the Br/Tiaspatisava.' With this rule would seem to accord the relative value assigned to the two ceremonies in the Taittiriya Sawhita (V, 6, 2, i) and Brahmawa (II, 7, 6, i), according to which the Va^apeya is a ' samraz'sava,' or con- secration to the dignity of a paramount sovereign, while the Ra^asuya is called a 'varu/zasava,' i.e., according to Saya;za, a consecration to the universal sway wielded by Varu;/a^. In much the same sense we have doubtless to understand the rule in which La/yayana defines the object of the Va^apeya (VIII, 11, i), viz. 'Whomsoever the Brahma^as and kings (or nobles) may place at their head, let him per- form the Va^apeya.' All these authorities, with the excep- tion of the 6"atapatha-Brahma;/a and Katyayana, are thus agreed in making the Va^apeya a preliminary ceremony, performed by a Brahma;/a who is raised to the dignity of a Purohita, or head-priest (so to speak, a minister of worship, and court-priest), or by a king who is elected paramount sovereign by a number of petty ra^as ; this sacrifice being in due time followed by the respective installation and consecration ceremony, viz. the Brzhaspatisava, in the case of the Purohita ; and the Ra^asuya, in that of the king. In regard to the Brzliaspatisava, which these authorities place on an equality with the Ra^asuya, our Brahma;za finds itself in a somewhat awkward position, and it gets out of its difficulty (V, 2, i, 19) by simply identifying the BrzTiaspatisava with the Va^apeya, and making the Va^apeya itself to be ' the consecration of Brzliaspati ; ' and Katyayana (XIV, i, 2) compromises matters by com- bining the two ceremonies in this way that he who performs the Va^apeya is to perform the Br/haspatisava for a fort- night before and after the Va^apeya. ' Cf. 6'ankh. ^r. XV, 13, 4, ' for it is Varuwa whom they consecrate.' XXVI S-ATAPATHA-BRAHMAiVA. The Rd^asuya, or inauguration of a king, is a complex ceremony which, according to the 6"rauta-sutras, consists of a long succession of sacrificial performances, spread over a period of upwards of two years. It includes seven distinct Soma-sacrifices, viz. i,the Pavitra, an Agnish/oma serving as the opening sacrifice, and followed, after an interval of a year (during which the seasonal sacrifices have to be per- formed), by 2, the Abhishe^aniya, an Ukthya-sacrifice, being the consecration (or anointing) ceremony. Then follows 3, the Dai-apeya, or 'drink of ten,' an Agnishtoma, so- called because ten priests take part in drinking the Soma- liquor contained in each of the ten cups. After another year's interval ^, during which monthly ' offerings to the beams (i.e. the months)' are made, takes place 4, the Ke.fa- vapaniya, or hair-cutting ceremony, an Atiratra-sacrifice ; followed, after a month or fortnight, by 5, and 6, the Vyush/i-dviratra, or two nights' ceremony of the dawning, consisting of an Agnish/oma and an Atiratra ; and finally 7, the Kshatra-dhr/ti, or 'the wielding of the (royal) power,' an Agnish/oma performed a month later. The round of ceremonies concludes with the Sautrama«i, an ish/i the object of which is to make amends for any excess committed in the consumption of Soma-liquor. The fifth book completes the dogmatic discussion of the ordinary circle of sacrifices, some less common, or altogether obsolete, ceremonies, such as the Ajvamedha (horse- sacrifice), Purushamedha (human sacrifice), Sarvamedha (sacrifice for universal rule), being dealt with, by way of supplement, in the thirteenth book. With the sixth Ka.7ida, we enter on the detailed ex- planation of the Agni/^ayana, or building of the fire-altar, a very solemn ceremony which would seem originally to have stood apart from, if not in actual opposition to, the ordinary sacrificial system, but which, in the end, apparently by some ecclesiastical compromise, was added ' The BiahmaMa (V, 5, 2, 2), however, would rather seem to dispense with this interval by combining the twelve oblations so as to form two sets of six each. INTRODUCTION. XXVll on to the Soma ritual as an important, though not in- dispensable, element of it. The avowed object of this ceremony is the super-exaltation of Agni, the Fire, who, in the elaborate cosmogenic legend with which this section begins, is identified with Pra^apati, the lord of Generation, and the source of life in the world. As the present volume contains, however, only a portion of the Agni>^ayana ritual, any further remarks on this subject may be reserved for a future occasion. Since the time when this volume went to press, the literature of the Soma myth has been enriched by the appearance of an important book, the first volume of Professor A. Hillebrandt's Vedische Mythologie, dealing with Soma and cognate gods. As it is impossible for me here to enter into a detailed discussion of the numerous points raised in the work, I must content myself for the present with the remark that I believe Professor Hillebrandt to have fully established the main point of his position, viz. the identity of Soma with the Moon in early Vedic mythology. DATAPATH A-BRAHMAA^A. FIFTH KAJVDA. A. THE VACAPEYA. First Adhyaya. First BRAHMAiVA. 1. Once upon a time the gods and the Asuras, both of them sprung from Pra^apati, strove together. And the Asuras, even through arrogance, thinking, ' Unto whom, forsooth, should we make offering?' went on offering into their own mouths. They came to naught, even through arrogance : where- fore let no one be arrogant, for verily arrogance is the cause ' of ruin. 2. But the gods went on making offerings unto one another. Pra^apati gave himself up to them : thus the sacrifice ^ became theirs ; and indeed the sacrifice is the food of the gods l 3. They then spake, ' To which of us shall this ^ belong?' They did not agree together, saying, ^ Lit. 'the mouth,' i.e. the opening or beginning, of ruin. The St. Petersburg Diet, compares Prov. xvi. 18 : 'Pride goeth before destruction, and an haughty spirit before a fall.' ^ Pra^apati (the lord of creatures or generation) is both the sacrifice and the year (time); see III, 2, 2, 4. ^ See II, 4, 2, I. To them (the gods) he (Pra^^apati) said, ' The sacrifice (shall be) your food, immortality your sustenance (firo-), and the sun your light ! ' * For the neuter idam — hardly here 'this universe,' or ' va- [41] B ^•ATAPATHA-BRAHMAiVA. 'To me! to me!' Not being agreed, they said, * Let us run a race for it : whichever of us shall win, to him it shall belong 1 ' — ' So be it ! ' so they ran a race for it. 4. Then Br/haspati hasted up to Savitr/ for his impulsion \ — Savitr^ being the impeller (prasavitr/) among the gods — saying, ' Impel this for me, (so that) impelled by thee, I may win this ! ' Then Savitr/, as the impeller, impelled it for him, and impelled by Savitrz, he won : he became everything here, he won everything here ; for he won Pra^a- pati, and Pra^apati (the lord of creatures and pro- creation) indeed is everything here. By offering therewith he (Br/haspati) ascended to that upper region. Therefore who so knoweth, and who so knoweth not, — they say, ' That upper region be- longeth to Br/haspati.' 5. Thus they who of old used to offer the Va^a- peya, ascended to that upper region. From there Aupavi 6^ana^ruteya descended again : thence- forward (all men) descend again. ^apeyam,' but rather 'this thing, it' — the Ka^zva text reads ay am 'he,' i.e. Pra^apati, or the sacrifice {ya^77a, masc); of. note on V, I, 4, 15- ^ For want of a simpler and more homely set of terms for the derivatives of the verb su ' to animate ' here used, those used in the preceding volumes are here generally adhered to, though, as there, somewhat reluctantly. The simple ' to bless, blessing, &c.' might sometimes fit quite well, though no doubt they imply an idea altogether foreign to the etymological meaning of this verb, and could not possibly be used, as is the case here, of the animating influence of the sun. Sometimes ' to speed ' has been chosen, where the etymological connection with Savitr/ is not insisted upon ; while in other passages ' to consecrate, consecration, &c.' might probably come nearer to the meaning of the original. Cp. Delbriick, Altindische Syntax, p. 256. V KANDA, I ADHYAYA, I BRAHMAiVA, II. 3 6. Indra offered that (Va^apeya), — he became everything here, he won everything here ; for he won Pra^apati, and Pra^apati is everything here : by offering therewith he ascended to that upper region. 7. Thus they who of old used to offer the Va^a- peya, ascended to that upper region. From there Aupavi C'anai'ruteya descended again : thencefor- ward (all men) descend again. 8. And whosoever offers the Va^apeya, he be- comes everything here, he wins everything here ; for he wins Pra^apati, and Pra^apati indeed is everything here. 9. Here now they say, ' One must not offer the Va^apeya ; for he who offers the Va^apeya wins everything here, — for he wins Pra^apati, and Praj^a- pati is everything here, — he leaves nothing remain- ing here : his people (or offspring) is like to become worse (off).' 10. Let him none the less sacrifice : whatever (priests) thus know that sacrifice properly, in respect of the J^i/^, the Ya^us, and the Saman, and such as are proficient, let them assist him in offering it ; for verily this is the perfection of that sacrifice, when wise (priests) assist him in offering it : let him there- fore sacrifice by all means. 11. Now truly this (the Va^apeya) is the Brah- ma/^a's own sacrifice, inasmuch as Br/haspati (the lord of prayer and devotion) performed it ; for Bri- haspati is the Brahman (priesthood, or priestly dignity), and the Brahma;^a is the Brahman. And it is also that of the Ra^anya, inasmuch as Indra performed it; for Indra is the Kshatra (nobility, or ruling power), and the Ra^anya is the Kshatra. B 2 5ATAPATHA-BRAHMAiVA. 1 2. To the king (ra^an) doubtless belongs the Ra^asuya ; for by offering the Ra^asiiya he becomes king ; and unsuited for kingship is the Brahma;^a, And, moreover, the Ra^asuya is the lower, and the Va^apeya the higher (sacrifice). 13. For by offering the Ra^asiiya ^ he becomes king, and by the Va^apeya (he becomes) emperor (samra,^) ; and the office of king is the lower, and that of emperor the higher : a king might indeed wish to become emperor, for the office of king is the lower, and that of emperor the higher ; but the emperor would not wish to become king, for the office of king is the lower, and that of emperor the higher. 14. Thus that (king) who, by performing the Va^apeya, becomes emperor, possesses himself of everything here. Previously to each performance (of an ish/i -) he offers that oblation to Savitrz (the sun), with the text, ' O divine Savitri, impel (prosper) the sacrifice, impel Pra^apati for his portion ! ' ^ Katy. Sr. XV, i, 1-2, lays down the rule that the Ra^asuya is to be performed by a king who has not yet performed the Va^apeya. A^val. St. IX, 9, 19, on the other hand, rules: 'After performing it (the Va^apeya) let a king perform the Ra^asuya, a Brahmawa the Br/haspati-sava ' (cf. V, 2, i, 19). See also Katy. XIV, i, 2 seq. Cf. La/y. 6'r. VIII, 11, i seq. ^ During the bright fortnights (of the waxing moon) preceding and following the Va^apeya ceremony proper, the sacrificer has to perform a number of so-called pariya^;7a ('surrounding or enclosing sacrifices') consisting of one-day Soma-sacrifices of different kinds, each of which is preceded by a special diksha, or initiation ceremony (cf. Ill, i, 2, i seq. ; La/y. -S'r. VIII, 11, 2). It is to the ish/is (dikshawiyesh/i, praya;/iyesh/i) of these pariya^;7as that the above injunction regarding the performance of the Savitri ahuti refers. V KANDA, I ADHYAYA, 2 BRAHMAiVA, I. 5 15. And even as then B;Vhaspati hasted up to Savitr? for his impulsion — Savit/'^ being the im- peller among the gods — saying, ' Impel this for me, (so that) impelled by thee I may win it ! ' and Savitrz, as the impeller, impelled it for him ; and impelled by Savitr/ he won it ; even so does this (sacrificing king) now haste up to Savitr^ for his impulsion — ■ Savitr^ being the impeller among the gods — saying, ' Impel this for me : may I win it, impelled by thee ! ' and Savitr/, as the impeller, impels it for him, and he wins it impelled by Savitr/. 16. Wherefore he says (Va^. S. IX, i), 'God Savitr/, speed the sacrifice, speed the lord of sacrifice unto his portion ! May the heavenly, thought-cleansing Gandharva cleanse our thought ! May the Lord of Speech render our meat palatable, hail!' For the Lord of Speech is Pra^apati, and meat means food : ' May Pra^'a- pati this day make palatable this our food ! ' thus he thereby says. This same oblation he offers till the day before the Soma-feast, for thus that per- formance of his has been commenced ; and he (Savitr/, the Sun) becomes serene during that sacrifice. Second BRAHMAiVA. I. He draws the A??^su'^ (graha), just for com- pleteness' sake, for it is therefore that he draws ^ Regarding this cup, or libation (consisting, it would seem, of imperfectly pressed Soma-plants in water), see part ii, p. 424, note i. Here, and in the sequel, the author only refers to those points of ceremonial in which the performance differs from that of the ordinary Agnish/oma sacrifice, as described in part ii. 5'ATAPATHA-BRAHMAA^A. the Amsu. After that he draws those recognised Agnish/oma cups ^ up to the Agraya?/a. 2. He then draws the Prz'shMyas^: and what- ever the gods (Agni, Indra, and Surya) won by them, even that he wins by them. 3. He then draws the Sho^J'ai'in: and whatever Indra won thereby, even that he (the sacrificer) wins thereby. 4. He then draws those five Va^apeya cups (for Indra; the first) with the text (V. S. IX, 2), ' Thee, the firm-seated, the man-seated, the mind- seated! Thou art taken with a support^: I take thee, agreeable to Indra! This is thy womb^ (i. e. thy home) : thee, most agreeable to Indra!' therewith he deposits it; for of these ^ Viz. the Upawju and Antaryama; the Aindravayava, Maitravaruwa and Ajvina ; the ^ukra and Manthin; and the Agraya;;a. Part ii, pp. 256 seq. ^ That is, the three Atigrahyas (part ii, p. 402, note 2), required for the Pr/sh///a-stotras at the midday feast, when performed in their proper 'pr/shMa' form, as they are at the Pr?shMya shaa'aha, and at a Vij'va^it-ekaha with all the P/7sh//^as. See IV, 5, 4, 14. The authorities of the Black Ya^us adopt a somewhat different arrangement. The Va^apeya cups are likewise called by them Atigrahyas (Taitt. S. I, 7, 12; T. B. I, 3, 9), and these are apparently drawn by them immediately after the second of the ordinary three Atigrahyas, the one belonging to Indra (T. S. vol. i, p. 996, — but see ib. p. 1055, where it is stated that they are drawn immediately after the Agrayawa, — that is, probably, if the ordinary Atigrahyas are not required). Then follows (the third ordinary Atigrahya ?), then the Sho^/aj'in, and thereupon the seventeen cups for Pra^apati. — Sayawa remarks on our passage, — tesham (atigrahya;/am) prakr/tigata tritvasa/^zkhyaiva jakhantaravat sa7«- khyantaranupade^at. MS. I. O. 657. ^ For an explanation of these notions, see part ii, p. 260, notes I and 2. V KAiVKA, I ADHYAYA, 2 BRAHMAiy^A, 8. / worlds this one, to wit the earth, is the firm one : this same world he thereby wins. 5. [The second with,] 'Thee, the water-seated, the ghee-seated, the ether-seated! Thou art taken with a support: I take thee, agreeable to I ndra ! This is thy womb : thee most agree- able to Indra!' therewith he deposits it; for among these worlds that ether (mentioned in the formula) is this air : he thereby wins this air-world, 6. [The third with,] 'Thee, the earth-seated, the air-seated, the sky-seated, the god-seated, the heaven-seated ! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb : thee, most agreeable to Indra!' therewith he deposits it; for god-seated, heaven-seated indeed is yonder world of the gods : the world of the gods he thereby wins. 7. [The fourth with V. S. IX, 3,] ' The waters' invigorating essence, being contained in the sun, — that which is the essence of the waters' essence, that, the most excellent, I take for you! Thou art taken with a support: I take .thee, agreeable to I ndra ! This is thy womb : thee, most agreeable to Indra!' therewith he deposits it ; for the waters' essence is he that blows (or purifies) yonder (the wind), and he is contained in the sun, he blows from the sun : that same essence he thereby wins. 8. [The fifth with IX, 4,]' Ye cups, of strength- ening libations, inspiring the sage with thought, — I have gathered together the pith and sap of you, the handleless! Thou art taken with a support : thee, agreeable to I ndra ! This is thy womb: thee, most agreeable to 8 ^ATAPATHA-BRAHM-\JS'A. Indra!' therewith he deposits it; — pith means essence : it is the essence he thereby wins. 9. These, then, are five Va^^apeya cups he draws: for he who offers the Vaj^apeya wins Pra^apati ; and Pra^'^pati is the year, and there are five seasons in the year, — he thus wins Pra^^apati : therefore he draws five \"a^peya cups. 10. He (the Adhvaryu) then draws seventeen (other) cups of Soma, and (the Nesh///) seventeen cups of Sura (spirituous Hquor), for to Pra^^'apati belong these two (saps of) plants, to wit the Soma and the Sura ; — and of these two the Soma is truth, prosperity, light ; and the Sura untruth, misery, darkness : both these (saps of) plants he thereby wins ; for he who otters the \'a^^apeya wans every- thing here, since he wins Pra^^apati, and Pra^apati indeed is evervthinsf here. 11. Now as to why he draws seventeen cups of Soma ; — Pra^pati is seventeenfold, Pra^apati is the sacrifice ^ : as great as the sacrifice is, as great as is ^ See I, 5, 2, 17, where the principal formulas used in making oblations are computed as consisting together of seventeen syllables. Vajik. Br. 18, 6 insists especially on the symbolic identity of Pra^a- pati and the Va^peya on the double ground that the Va^apeya consists of seventeen stotras, and has for its characteristic mode of chanting the Saptadaja-storaa, or seventeen-versed hymn. That this is indeed so will appear from a glance at the chief chants. The Bahishpavamana-stotra, which in the ordinary Agnish/oma is chanted in the trivr/t-stoma, consisdng of three triplets, or nine verses (see part ii, p. 310), is at the Va^apeya made to consist of seventeen verses, by the insertion of eight verses (S.V. II, 180-82 ; 186-90) between the second and third triplets. Again, the Madhyandina-pavamana, ordinarily chanted in fifteen verses (part ii, p. 333), here consists of seventeen, viz. II, 105-7 (sung twice in two tunes = six verses); II, 663 (one verse); II, 663-4 (sung as triplet, in two tunes=six verses); II, 665 (one verse); II, 821-23 V KA.VJDA, I ADHYAYA, 2 BRAHMAA^\, I 5. 9 its measure, with that much he thus wins its truth, its prosperity, its Hght. 12. And why he draws seventeen cups of Sura ; — Pra^apati is seventeenfold, Pra^apati is the sacrifice : as great as the sacrifice is, as great as is its measure, with that much he thus wins its untruth, its misery, its darkness. 13. These two amount to thirty-four cups; for there are thirty-three gods, and Pra^apati is the thirty-fourth : he thus wins Pra^apati. 14. Now when he buys the king (Soma), he at the same time buys for a piece of lead the Parisrut (immature spirituous liquor) from a long-haired man near by towards the south. For a long-haired man is neither man nor woman ; for, being a male, he is not a woman ; and being long-haired (a eunuch), he is not a man. And that lead is neither iron nor gold ; and the Parisrut-liquor is neither Soma nor Sura ^ : this is why he buys the Parisrut for a piece of lead from a lonsf-haired man. 15. And on the preceding day they prepare two (three verses) — making together seventeen verses. Similarly, the Arbhava-pavamana (chanted at the Agnish/oma also in the Saptadaj-a-stoma, cf. part ii, p. 315; but here with modifications) consists of II, 165-7 (su^o twice in two tmies=six verses); II, 42, 44 (two verses); II, 47-9 (in two tunes=six verses); II, 720-23 (three verses) — making together seventeen verses. For the similarly constructed Va^apeya hymn see page 11, note i. See also LaA-. St. VIII, II, 15 seq., where the number of ofl&ciating priests, as well as that of the various sacrificial fees, is fixed at seventeen. Similarly, Asv. St. IX, 9, 2-3 says that there are either to be seventeen dikshas, or the whole ceremony is to be performed in seventeen days. ^ According to Sayawa, the diflference between sura and parisrut would seem to be that the former beverage is prepared from mature shoots (of rice, &c.), and the latter from such as are not quite ripe. lO ^ATAPATHA-BRAHMAiVA. earth-mounds \ the one in front of the axle, and the other behind the axle : ' Lest we should deposit together the cups of Soma, and the cups of Sura,' — this is why, on the preceding day, they prepare two mounds, one in front, and the other behind the axle. 1 6. Now, when they take the Vasativari water ^ (into the havirdhana shed) by the front door, the Nesh// z takes in the Parisrut-liquor by the back door. From the south they bring in the drinking vessels. The Adhvaryu, seated in front of the axle, with his face towards the west, draws the cups of Soma ; and the Nesh/r/, seated behind the axle, with his face towards the east, draws the cups of Sura. The Adhvaryu draws a cup of Soma, the Neshtri a cup of Sura ; the Adhvaryu draws a cup of Soma, the Neshh'z a cup of Sura : in this way they draw them alternately. 17. Neither does the Adhvaryu hold the Soma- cup beyond the axle towards the back, nor the Nesh/re the Sura-cup beyond the axle towards the front, thinking, * Lest we should confound light and darkness ! ' 18. The Adhvaryu holds the Soma-cup just over the axle, and the Nesh^rz the Sura-cup just below ^ The mounds (khara) thrown up in the havirdhana cart-shed, are used for placing the cups of Soma {and Sura) after they are drawn, until they are used for the libations. See the plan of the sacrificial ground at the end of part ii ; only that on the present occasion there is to be a second mound, for the placing of the Sura- cups, under or just behind the axle of the southern Soma-cart (in the place where the Narajawsa cups to the Fathers were temporarily deposited at the Agnish/oma ; see III, 6, 2, 25 with note). On this occasion a small door is also made in the southern wall of the cart-shed, by breaking through the hurdle. ^ Part ii, p. 222 seq. V KANDA, I ADHYAYA, 3 BRAHMAiVA, I. I I the axle, with (V. S. IX, 4), 'United ye are: unite me with happiness!' Thinking, ' Lest we should say "evil",' they withdraw them again, with, 'Disunited ye are: disunite me from evil!* Even as one might tear a single reed from a clump of reed-grass, so do they thereby tear him from out of all evil : there is not in him so much sin as the point of a grass-blade. They deposit the two (cups each time on the mounds). 19. Thereupon the Adhvaryu draws the Madhu- graha (honey-cup) in a golden vessel, and deposits it in the middle of the Soma-grahas. He then draws the Ukthya, then the Dhruva. And when, at the last chant (of the evening press feast ^), he has poured those Soma-grahas one by one into the cups of the officiating priests, they make offering and drink them. At the midday-pressing it is told regarding the honey-cup, and the cups of Sura : thereof then "^. Third BRAHMAiVA. I. At the Agnish/oma (Saman ^) he seizes a (victim) for Agni, for the Agnish/oma (i.e. 'Agni's ^ The last chant (at the evening feast) of the Va^apeya sacrifice is the so-called Va^apeya-saman, or Brz'hat-stotra (Samav. II. 975-7)5 chanted, to the Bn'hat tune, in the Saptadaja-stoma ; the three verses being, by repetitions, raised to the number of seventeen. — ' When he has poured . , . they offer it : ' this is apparently a case of the absolute construction of the gerund in '-ya,' cf. Delbriick, Altindische Syntax, p. 108. ^ On these cups, or libations, see V, i, 5, 28. ' Of the seven fundamental forms (sawzstha) of Soma-sacrifice, each higher, or more complex, form is obtained by some additional ceremony, or ceremonies, being added on to one of the simpler forms of sacrifice. In the present paragraph, the author briefly reviews the lower forms of Soma-sacrifice, contained in the Va^a- 1 2 .SATAPATHA-BRAHMAiVA. praise ^ ') is Agni : he thereby wins Agni. For the Ukthas^ he seizes one for Indra and Agni; for the hymns (uktha) relate to Indra and Agni •' : the hymns he thereby wins. For the Sho^ai-in he seizes one for Indra; for the Shof^'a^in is Indra : the Sho<^a5in (Indra) he thereby wins. 2. For the seventeenth (or seventeenfold) stotra* he seizes one for Sarasvati : thereby, while there is no over-night performance ^, it is yet made like the night (performance) ; for he who offers the Va^a- peya, with the view of enumerating the victims to be slaughtered at its performance; viz. the Agnish/oma with twelve chants and one victim ; the Ukthya with fifteen stotras and two victims; and the Shor/haspati : — Brz'haspati won it in the beginning, therefore it belongs to Br/haspati. 14. And why it is prepared of wild rice : — Br/has- pati is the Brahman (priesthood), and those wild-rice grains are cooked with the Brahman (prayer), — there- fore it is of wild rice. It is one of seventeen plates, ^ Or, of the leader, as would appear from Saya;?a to Taitt. S. I, 7, 8 (p. 1024), — ' Between the right-hand and the left-hand horse he allows the shafts to project, and between them he puts the horse called " sapti" (in the text).' No fourth horse is, however, apparently mentioned in the ritual of the Black Ya^us. 22 ^-ATAPATHA-BRAHMAiVA. because Pra^apati is seventeenfold : he thus wins Pra^apati. 15. He makes the horses smell it, with ' Ye coursers — ;' for horses are coursers (va^in) : there- fore he says, ' Ye coursers,' — 'wealth-winners,' — wealth is food : ' food-winners ' he thereby says ; — ' starting upon the course ; ' for they are about to run a race; — 'smell ye Br^'haspati's portion!' for this indeed is Brzhaspati's portion : therefore he says, ' smell ye B?^zhaspati's portion ! ' And why he makes the horses smell it : he thinks, ' may I win HimM' therefore he makes the horses smell it. Fifth BRAHMAivA. 1. Now when they run a race, he thereby wins this same (terrestrial) world. And when the Brahman sings a Saman on the cart-wheel set up on (a post) reaching to his navel, he thereby wins the air-world. And when he erects the sacrificial post, he thereby wins the world of the gods. Hence that threefold performance. 2. The Brahman mounts a cart-wheel, set up on (a post) as high as his navel ^ with (Va^. S. IX, 10), ^ That is, Br/haspati ; unless ' lokam ' has to be supplied to ' imam ' (' this world '), as might appear probable from the next paragraph. See also V. I, 5, 27-28. ^ According to the Taittiriya ritualists, as quoted by Sayawa (Taitt. S. I, 7, 8), the wheel after being mounted by the Brahman is to be turned round thrice in a sunwise motion ; — the (pointed) end of the post being apparently inserted in the navel of the wheel, lying horizontally upon it. The turning wheel is there compared with the Va^ra, or disk-shaped thunderbolt. While the wheel is turning round its axle, the Brahman sings the Saman. Cf. also La/y. Sr. V, 12, 9 seq., according to which authority, however, the Brahman V KANDA, I ADHYAVA, 5 BRAHMAiVA, 6. 23 'At the impulse (sava) of the god Savitr/, of true impulsion, may I ascend unto the highest heaven of Br^haspati ! ' thus, if a Brahma/^a sacri- fices ; for Br/haspati is the Brahman (priesthood, or sanctity), and the Brahma;/a is the Brahman. 3. And if a Ra^anya sacrifices, (he does so) with, 'At the impulse of the divine Savitrz, of true impulsion, may I ascend unto the highest heaven of Indra!' for Indra is the Kshatra (no- bility, or power), and the Rafanya is the Kshatra. 4. Thrice he sings the Saman ^ Having thrice sung it, he descends with, 'At the impulse of the divine Savitr^, of true impulsion, I have as- cendedunto the highest heaven of Br/haspati!' — thus, if a Brahma;^a sacrifices, for B7^/haspati is the Brahman, and the Brahma//a is the Brahman. 5. And if a Ra^anya sacrifices, — with, 'At the impulse of the divine Savitrz, of true impul- sion, I have ascended unto the highest heaven of Indra !' for Indra is the Kshatra, and the Ra- ^anya is the Kshatra. 6. They put up seventeen drums along the edge of the altar, from the Agnidhra backwards (towards would seem only to put his arms on the wheel, and turn it round, while singing. ^ Viz. the ' va^inaOT saman' {Td.ndy. Br. 18, 7, 12), Samav. I, 435, 'avir marya a v%am va^ino agman,' &c. ' The fiery steeds have gathered fiery mettle, the impulse of the god Savitr? ; win ye the heaven, O coursers!' La/y. St. V, 12, 14. This singing of the Saman takes place while the race lasts, the Brahman remaining all the time on the cart-wheel put up on a short post on (or near) the utkara, or heap of rubbish. — The author then anticipates in this and the next two paragraphs what the Brahman is to do when he descends from the wheel after the race is over. The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel. 2 4 DATAPATH A-BRAHMAA^A. the west) ; for he who offers the Va^apeya wins Pra- ^apati ; but Pra^^apati is speech, and that doubtless is the supreme speech which is (the outcome) of seven- teen drums : he thus wins the supreme speech, the supreme Pra^apati. Seventeen there are, because Pra^apati is seventeenfold : he thus wins Pra^apati. 7. One of these drums he (the Brahman) beats (while praying) with a sacrificial formula : thereby all of them become beaten with a sacrificial formula. 8. He beats it with (Va^. S. IX, 11), ' O Br/has- pati, win the race! lift ye up your voice unto Br^'haspati : make ye Brz'haspati win the race ! ' thus, if a Brahma;^a sacrifices ; for Br/haspati is the Brahman, and the Brahma;/a is the Brahman. 9. And if a Ra^anya sacrifices, (he does so) with, 'O Indra, win the race! lift ye up your voice unto Indra: make ye Indra win the race !' for Indra is the Kshatra, and the Ra^anya is the Kshatra. 10. And when those race-running- chariots^ have come up again, he takes down one of those drums with a sacrificial formula ; whereby they all become taken down with a formula. 1 1. He takes it down, with (Va^. S. IX, 12), ' This hath been 3^our true concord whereby ye (drums) have caused Brzhaspati to win the race ; — Brz- haspati ye have caused to win the race : be released, ye wood-lords!' thus, if a Brahma;/a ' Besides the Sacrificer's chariot inside the vedi, sixteen others, each drawn by four horses, have been got ready, outside the vedi, for the race to the udumbara branch, as its goal and turning-point. In paragraphs 10-12 the author again anticipates what is to be done with the drums after the race has taken place, just in order to deal with that item of the ceremonial as a whole. V KAA^DA, I ADHYAYA, 5 BRAHMAiVA, 1 5. 25 sacrifices ; for B;7haspati is the Brahman, and the Brahma/^a is the Brahman. 12. And if a Ra^anya sacrifices, with, 'This hath been your true concord whereby ye have caused Indra to win the race ; — Indra ye have caused to win the race : be released, ye wood- lords!' for Indra is the Kshatra, and the Ra^anya is the Kshatra. 1 3. A Ra^anya then ^ shoots seventeen arrow's ranges northwards from the edge of the altar ; for as much as is one arrow's range, so much is Pra^apati crosswise ; and as much as are seventeen arrow's ranges, so much is Pra^apati lengthwise. 14. And as to why a Ra^anya shoots, — he, the Ra^anya is most manifestly of Pra^apati (the lord of creatures) : hence, while being one, he rules over many ; and because ' pra^apati ' has four syllables, and ' ra^anya ^ ' also has four syllables, therefore a Rac^anya shoots. He shoots seventeen arrow's ranges, because Pra^apati is seventeenfold : he thereby wins Pra^apati. 1 5 . And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps ^, with (Vaf . S. IX, 13), 'At the impulse of the divine Sa.vitrz, ^ That is, after (or at the same time when) the drums are put up. He is to shoot northwards through the space between the uikara and /(-atvala. At the end of the seventeenth arrow's range he plants an udumbara branch in the ground to serve as the goal round which the chariots are to turn sunwise on their way back to the sacrificial ground. ^ Pronounce ' ra-^a-ni-a.' ^ In the Taittiriya ritual (Taitt. S. I, 7, 7, 2 ; Tailt. Br. I, 3, 5, 4) the Sacrificer steps up to the cliariot with the three Vish«u- strides, with appropriate formulas. 2 6 ^ATAPATHA-BRAHMAiVA. of true impulsion, may I win the race of the race-winning Br/haspati ! ' 1 6. And even as then B/^Tiaspati hasted up to Savitr/ for his impulsion, — Savitr/ being the im- peller among the gods — saying, ' Impel this for me : impelled by thee, may I win this ! ' and S3.Yitrz, as the impeller, impelled it for him, and impelled by Savitr/, he won ; in like manner does he thereby haste up to Savitr/for his impulsion, — Savitrz being the impeller among the gods, — saying, ' Impel this for me : impelled by thee, may I win ! ' and Savit?^, as the impeller, impels it for him, and impelled by Savitr^ he wins. 1 7. And if a pupil of the Adhvaryu's or some (other) theological student were to know that prayer, stepping up he makes (the Sacrificer) say, ' O coursers!' — for horses are indeed coursers: there- fore he says, ' O coursers ' — 'wealth-winners!' for wealth is food : ' food-winners ' he thereby says ; — ' keeping the roads,' for they indeed run keeping (within) the roads ; — 'measuring the stages;' for measuring the stages they run over the course ; — 'go ye to the winning-post!' In order that the evil-doers, the Rakshas, may not hurt them mid- ways, he thus says this. — They run the race, they beat the drums, and he (the Brahman) sings the Saman. 18. He (the Adhvaryu) then ^ either offers or addresses (the horses) with those two ^agati- verses : whether he offers, or whether he addresses (the ^ That is, he does so whilst the cars are running; the offer- ing or prayers being intended to make the Sacrificer's car win the race. V KANDA, I ADHYAYA, 5 BRAHMAA^A, 24. 27 horses), the significance (of the performance) is the same. 19. He offers, with (Va^. S. IX, 14; Rik S. IV, 40, 4), 'That courser speedeth after the whip, fettered at the neck and shoulder and mouth : may Dadhikra win according to his power; may he run along the windings of the roads, hail!' 20. [Va^. S. IX, 15 ; Rik S. IV, 40, 3], ' And of him, the running, speeding, there fanneth like the wing of the eager bird, — as of the gliding eagle, — about the breast of Dadhikravan pass- ing along with might, hail !' 21. He then either offers or addresses (the horses) with the following tristich : this is twofold, because he either offers or addresses. Whether he offers, or addresses (the horses), the significance is the same : he thereby speeds those running horses, imbues them with energy. There are here three earths, namely this one, and two beyond it : these he thereby wins. 22. He addresses (the horses, with Va^. S. IX, 16 ; Rtk S. VII, 38, 7), 'Auspicious be the coursers unto us at the invocations in the divine ser- vice, running their measured course, with beautiful song; swallowing the dragon, the wolf, the evil spirits : may they ever keep away from us affliction ! ' 23. [Va^^. S. IX, 17; Rik S. X, 64, 6], 'Those racers, wont to hear the calls, may they all hear our call, the coursers running their measured course: they, the winners of thousands, eager to win at the winning of oblations, who have carried off great gain in the contests.' 24. [Va^. S. IX, 18; Rik S. VII, 38, 8], 'In 28 SATAPATHA-BRAHMAiVA. every race, help us, ye racers, at the prizes, ye wise, immortal knowers of the divine law: drink of this mead, be gladdened, and satisfied walk ye on the paths trodden by the gods!' 25. He then' steps over against (the horses) with the Barhaspatya pap, and touches it ; for he who offers the Va^apeya wins food, since * vac>-a-peya ' is the same as ' anna-peya : ' whatever food he has thus gained that he now, having reached that goal, brings in contact with himself, puts within himself. 26. He touches it, with (Va^. S. IX, 19), 'May gain of wealth come to me!' wealth means food : he thus saj^s, ' May gain of food come (accrue) to me ; ' — 'May these two, Heaven and Earth, the all- shaped, come to me!' for Pra^apati is Heaven and Earth; — ' May father and mother come to me!' for Pra^apati is both father and mother; — 'May Soma come to me with immortality!' for Pra^a- pati is Soma. 27. He makes the horses smell it, with, 'Ye coursers!' for horses are coursers: therefore he says, 'Ye coursers!' — 'wealth-winners!' wealth is food: 'food-winners' he thereby says; — 'having run the course — ' for ' starting (upon the course) ' he said before, as then they were indeed starting ; but now he says, ' having run,' for they indeed have run (the race) : therefore he says, ' having run ; ' — 'smell ye Brz'haspati's portion — ' for this is Br/- haspati's portion : therefore he says, ' Smell ye Br/haspati's portion;' — 'taking (it) in!' whereby he imbues the Sacrificer with energy. And as to why ^ That is, after the cars have come back, that of the Sacrificer keeping ahead of the others. V KANDA, 2 ADHYAYA, I BRAHMAiVA, I, 29 he makes the horses smell, — he made them smell before, thinking, ' May I win this (world) ; ' and now (he does so) thinking, ' I have won this (world) : ' that is why he makes the horses smell. 28. Now on one of those race-running (rival) chariots there has been standing either a Vai^ya, or a Ra^anya ; he now sits down on the northern hip of the altar. Thereupon the Adhvaryu and Sacrificer, taking the honey-cup, step out by the front door (of the cart-shed), and place it in the Vaii'ya's, or Ra- ^^anya's, hand. And the Nesh/r/, taking the cups of Sura, steps out by the back door. He walks round by the back of the hall, and placing one (of the cups) in the Vaii"ya's, or Ra^anya's, hand, he says, ' With this I buy Him of thee !' For the Soma is truth, prosperity, light ; and the Sura is untruth, misery, darkness : he thus imbues the Sacrificer with truth, prosperity, and light ; and smites the Vaii'ya with untruth, misery, and darkness ; — whatever benefit (or enjoyment) he desires, he obtains for himself by those (cups of Sura). But that cup of honey he presents to the Brahman, together with the golden vessel. In presenting it to the Brahman, he imbues himself with immortal life ; for gold is immortal life ; — and whatsoever benefit he desires that he thereby obtains for himself. Second Adhyaya. First BRAiiMAiVA. I. Thereupon, taking the dipping-spoon (sruva) and the pot for melting butter, he goes to the Ahavaniya fire. He either offers those twelve aptis\ or makes (the Sacrificer) pronounce (the ' The term apti, literally 'obtainment, gain,' is technically used 30 i-ATAPATHA-BRAHMAiVA. formulas). Whether he offers, or makes him pro- nounce (the formulas), the significance is the same. 2. He offers, with (Va^. S. IX, 20), ' To the ally, hail! — To the good ally, hail! — To the after- born, hail! — To the purpose, hail! — To the Vasu, hail! — To the Lord of day, hail! — To the failing day, hail! — To the failing one, sprunor from the evanescent, hail! — To the evanescent one, sprung from the terminal, hail! — To the terminal descendant of being, hail! — To the Lord of being, hail! — To the over-lord, hail!' These twelve aptis (obtain- ments) he offers, because there are twelve months in the year, and Pra^apati is the year, and the sacrifice is Pra^apati : hence whatever obtainment, whatever accomplishment there is for him \ that he thereby wins, that he makes his own. 3. He then either offers six k//ptis^, or makes (the Sacrificer) pronounce them. Whether he offers, or makes him pronounce them, the significance is the same. 4. He makes him pronounce (Va^^. S. IX, 21), 'May the life prosper through sacrifice! — May the breath prosper through sacrifice! — May the eye prosper through sacrifice! — May the ear prosper through sacrifice! — May the back prosper through sacrifice! — May the sa- fer the twelve formulas, given in the next paragraph, as well as for the oblations made therewith. The first of these formulas is ' apaye svaha,' whence the above term is probably derived. ^ Or perhaps, ' there is of (belongs to) that (sacrifice).' ^ This term, literally ' success, accomplishment,' is technically used to denote the succeeding formulas containing the verb ' k/Zp,' to succeed, prosper, as well as the oblations made therewith. V KANDA, 2 ADHYAYA, I BRAHMAiVA, 8. 3 1 crifice prosper through sacrifice!' These six k/z'ptis he makes him pronounce, because there are six seasons in the year, and Pra^apati is the year, and the sacrifice is Pra_^apati : thus whatever success, whatever accomphshment there is for him, that he thereby wins, that he makes his own. 5. The sacrificial post is eight-cornered ; for the Gayatri metre has eight syllables, and the Ga}-atri is Agni's metre : he thereby wins the world of the gods. The post is either wrapt up, or bound up, in seventeen cloths ; for Pra^apati is seventeenfold : he thus wins Pra^apati. 6. There is a wheaten head-piece ^ on it ; for man is nearest to Pra^apati, and he is skinless ^. And among plants wheat comes nearest to man, (for) it has no skin : thus he thereby wins the world of men. 7. The post has a hollow (at the top), and is not pointed at the end ; for the hollow is sacred to the Fathers : he thus gains the world of the Fathers. It is seventeen cubits long, for Pra^^^-apati is seventeen- fold : he thus wins Pra^apati. 8. Thereupon the Nesh/zz', being about to lead up the (Sacrificer's) wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Ku5a orrass ^ ; for she, the wife, is the hind ^ For the ordinary mortar-shaped top-piece fixed on the post, see part ii, p. 168, note i. On the present occasion it is to be made of wheaten dough. 2 According to a legend given at III, i, 2, 13 seq., man had originally a (hairy) skin, or hide; but the gods having flayed him, put his skin on the cow. 3 In the ceremonial of the Black Ya^us (Taitt. Br. I, 3, 7, i) the Sacrificer himself has to put on a ' tarpya ' garment, for which see note on V, 2, 5, 20. 32 i'ATAPATHA-BRAHMAiVA. part of the sacrifice ^ ; and he wishes her, thus coming forward, to propitiate the sacrifice. But impure is that part of woman which is below the navel, and pure are the plants of (Ku^a) grass : thus having, by means of those plants of (Ku^a) grass, made pure whatever part of her is impure, he causes her to propitiate the sacrifice, while coming forward. This is why the NeshZ/V, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of K.US2L grass. 9. He then leans a ladder (against the post). He may ascend either from the south northwards, or from the north southwards ; but let him rather ascend from the south northwards (udak), for thus it goes upwards (udak). 10. Being about to ascend, he (the Sacrificer) addresses his wife, 'Come, wife, ascend we the sky!' — 'Ascend we!' says the wife. Now as to why he addresses his wife : she, the wife, in sooth is one half of his own self; hence, as long as he does not obtain her, so long he is not regenerated, for so long he is incomplete. But as soon as he obtains her he is regenerated, for then he is complete. ' Complete I want to go to that supreme goal,' thus (he thinks) and therefore he addresses his wife. 1 1. He ascends, with, 'We have become Pra^a- pati's children;' for he who offers the Va^apeya indeed becomes Pra^apati's child. 12. He then touches the wheat (top-piece) 2, with, ^ Viz. because her ordinary seat is at the back, or west, end of the altar. "^ According to the ritual of the Black Ya^us (Say. on Taitt. S. I, 7, 9, vol. i, p. 1039), the Sacrificer, having ascended, lifts up his V KANDA, 2 ADHYAYA, I BRAHMAiVA, I 7. 33 'We have gone to the light, O ye gods!' for he who offers the Va^apeya, indeed goes to the light. 1 3. And as to why he touches the wheat : wheat is food, and he who offers the Va^apeya, wins food, for va^a-peya is the same as anna-peya (food and drink): thus whatever food he has thereby won, therewith now that he has gone to that supreme goal, he puts himself in contact, and possesses himself of it, — therefore he touches the wheat (top-piece). 14. He then rises by (the measure of) his head over the post, with, ' We have become immortal!' whereby he wins the world of the gods. 1 5. Thereupon, while looking in the different direc- tions, he mutters (Va^. S. IX, 22), 'Ours be your power, ours your manhood and intelligence, ours be your energies ! ' For he who offers the Va^apeya wins everything here, winning as he does Pra^apati, and Pra^apati being everything here ; — having appropriated to himself the glory, the power, and the strength of this All, he now lays them within himself, makes them his own : that is why he mutters, while looking in the different directions. 16. They throw up to him bags of salt; for salt means cattle, and cattle is food ; and he who offers the Va^apeya wins food, for va^a-peya is the same as anna-peya : thus whatever food he thereby has gained, therewith now that he has gone to the supreme goal, he puts himself in contact, and makes it his own, — therefore they throw bags of salt up to him. 1 7. They (the pieces of salt) are done up in aj"vattha arms to heaven, praying, ' We have gone to the Hght, to the gods, we have become immorial ; we have become Pra^apati's children ! ' Ur] D 34 .SATAPATHA-BRAHMAiVA. (ficus rellglosa) leaves : because Indra on that (former) occasion called upon the Maruts staying on the Ai"vattha tree \ therefore they are done up in a^vattha leaves. Peasants (vii') throw them up to him, for the Maruts are the peasants, and the peasants are food (for the nobleman) : hence peasants throw them up. There are seventeen (bags), for Pra^apati is seventeenfold : he thus wins Pra^apati. 1 8. Thereupon, while looking down upon this (earth), he mutters, 'Homage be to the mother Earth! homage be to the mother Earth !' For when Brzhaspati had been consecrated, the Earth was afraid of him, thinking, ' Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder ^ ! ' And Brzhaspati also was afraid of the Earth, thinking, *I fear lest she may shake me off!' Hence by that (formula) he entered into a friendly relation with her ; for a mother does not hurt her son, nor does a son hurt his mother. 19. Now the Bre'haspati Soma-feast^ is the same as the Va^apeya ; and the earth in truth is afraid of that (Sacrificer), thinking, ' Something great ^ See part ii, p. 334, with note 2. On the ' ajvattha devasadana' cp. also Ath.-veda V, 4, 3; Rig-veda I, 164, 20-22; A. Kuhn, Herabkunft des Feuers und des Gottertranks, p. 126 seq. (Mythol. Stud. i. p. 112 seq.). " Or, ' I hope he will not rend me asunder.' For this construc- tion— exactly corresponding to the German ' dass (or, wenn) er mich nur nicht aufreisst ! ' (cf. also the colloquial use of the French 'pourvu,' — ' pourvu qu'il ne me dechire pas!') — see part ii, p. 31, note I. ^ The Brz'haspatisava is performed by a Brahmawa with a view to obtaining the office of Purohita (royal chaplain, or family priest). For Ajvalayana's rule, which places it on a level with the R%asuya sacrifice of a king, see p. 4, note i. V KAiVDA, 2 ADHYAYA, I BRAHMA7VA, 24. 35 surely has he become now that he has been conse- crated : I fear lest he may rend me asunder ! ' And he himself is afraid of her, thinking, ' I fear lest she may shake me off!' Hence he thereby enters into a friendly relation with her, for a mother does not hurt her son ; neither does a son hurt his mother. 20. He then descends (and treads) upon a piece of ofold ; — gfold is immortal life : he thus takes his stand on life immortal. 21. Now (in the first place) he (the Adhvaryu) spreads out the skin of a he-goat, and lays a (small) gold plate thereon : upon that — or indeed upon this (earth) itself — he (the Sacrificer) steps. 22. They then bring a throne-seat for him; for truly he who gains a seat in the air ^, gains a seat above (others) : thus these subjects of his sit below him who is seated above, — this is why they bring him a throne-seat. 23. It is made of udumbara wood, — the Udumbara tree being sustenance, (that is) food, — for his obtain- ment of sustenance, food : therefore it is made of udumbara wood. They set it down in front of the A Havirdhana (cart-shed), behind the Ahavaniya (fire). 24. He then spreads the goat-skin thereon ; for truly the he-goat is no other than Pra^apati, for they, the goats, are most clearly of Pra^apati (the lord of generation or creatures) ; — whence, bringing forth thrice in a year, they produce two or three ^ : thus he thereby makes him (the Sacrificer) to be Pra^apati himself, — this is why he spreads the goat-skin thereon. ^ The Sacrificer is supposed to have done so by the symbolical act of raising his head above the sacrificial post; see paragraph 14 above. - See IV, 5, 5, 6; part ii, p. 407, note 3. D 2 T^6 5'ATAPATHA-BRAnMAiVA. 25. He spreads it, with, 'This is thy kingshipM' whereby he endows him with royal power. He then makes him sit down, with, 'Thou art the ruler, the ruling lord!' whereby he makes him the ruler, ruling over those subjects of his ; — ' Thou art firm, and stedfast!' whereby he makes him firm and stedfast in this world; — 'Thee for the tilling! — Thee for peaceful dwelling ! — Thee for wealth ! — Thee for thrift!' whereby he means to say, ' (here I seat) thee for the welfare (of the people).' Second BRAHMAivA. 1. He now proceeds with the Barhaspatya pap. Its svish/akr/t remains yet unoffered, when he (the Adhvaryu) brings ^ him (the Sacrificer) some food ; for he who offers the Va^apeya wins food, va^a- peya being the same as anna-peya : thus whatever food he (the Sacrificer) has thereby gained, that he (the Adhvaryu) now brings to him. 2. In a vessel of udumbara wood — the Udumbara tree being sustenance, (that is) food — for the obtain- ment of sustenance, food : therefore it is in a vessel of udumbara wood. He first brings water, then milk, then (other) kinds of food, as they occur to him. 3. Now some bring seventeen kinds of food, ^ Thus the formula 'iyam te ra/' is interpreted by Mahidhara (who, however, takes it to be addressed to the throne-seat, and not, as would seem preferable, to the king), and apparently also by our author. The word ' ra^ ' would indeed seem to mean here some- thing like the energy (j-akti), or the symbol, of the king. The St. Petersburg dictionary, however, takes it here as the name of a female deity. ^ He collects (sambharati), or provides food for him ; this cere- mony corresponding to that of equipping or provisioning the sacred fire with the so-called samb haras, at the Agny-adhana; see II, I, I, I seq. ; part i, p. 276, note i. V KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 4. 37 saying, ' Seventeenfold is Pra^apati.' But let him not do so : surely all the food is not appropriated to Pra^apati ^ and, compared to him, what is man that he should appropriate to himself all food ? Hence, while bringing every kind of food that occurs to him, let him not bring of some one (particular) kind of food. 4. And whatever food he does not bring to him, let him (the Sacrificer) forswear ^ that, and not eat of it as lone as he lives : thus he does not oro to the end, thus he lives long. Of all that food brought together he offers the (seven) Va^a-prasavaniya^ oblations, cutting out (pieces) with the dipping-spoon. Thus to whatever deities he is now offering, they give an impulse to him, and impelled by them he ^ Or 'from Pra^apati;' or perhaps, 'surely not all Pra^apati's food is appropriated.' The Kawva recension reads thus, VI, 2, 3, 3. He first brings water, then milk, then, as they occur to him (other) kinds of food. 'Let him bring those seventeen kinds of food,' they say, ' for Pra^apati is seventeenfold.' Nevertheless (tadu) let him bring whatever kinds of food he can either think of or obtain. 4. Of this his food that has been brought together, let him set aside (ud- dharet) one (particular kind of) food : let him forswear that (tad udbruvita), and not eat of it as long as he lives (yava^ ^ivet). By that much also (or, even so long, tavad api vai pra^apate// sarvam annam anavaruddham) all the food of Pra^apati is not appropriated ; and who is man (compared) to him, that he should appropriate to himself all food .? Thus he does not go to the end, thus he lives long ; that (food) is here left over for his offspring (or people). 2 Saya;;a explains ' tasya udbruvita ' by, — one ought to proclaim it, saying aloud 'such and such food has not been brought;' — na sambhy/tam ity uH-ais tannama bruyat. ^ That is, oblations calculated to promote or quicken (pra-su) the strength (food, — va^a) by their prayers, the first three of which begin with 'va^asya . . . prasava/;.' See p. 2, note i. In the Black Yaf'us ritual these oblations arc called 'Annahoma-^' or 'food- oblations.' Taitt. Br. I, 3, 8, i. The Sutras seem, however, like- wise to use the term ' Va^aprasavaniya ' (or Va^aprasaviya). 38 5'ATAPATHA-BRAHMA^■A. wins : therefore he offers the Va^aprasavaniya oblations. 5. He offers with (Vaf. S. IX, 23-29), 'The im- pulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us ! may we bewakeful in the kingdom, placed in the front, hail ! ' 6. ' The impulse of strength spread over this sky, and over all these worlds, as the all-ruler; knowinor he causeth him to s^ive pfifts who wisheth not to give: may he bestow upon us wealth with the full muster of heroes, hail!' 7. 'Yea, the impulse of strength prevailed over all these worlds, on every side; from days of yore the king goeth about knowing, increas- ing the people, and the well-being amongst us, hail!' 8. 'To king Soma, to Agni we cling^ for help, to the Adityas, to Vish;^u, to S^irya, to the Brahman Br/haspati, hail!' 9. ' Urge thou Aryaman, Br/haspati, Indra to the giving of gifts, Va/C' ^, Vish;zu, Sarasvati, and the vigorous Savitrz', hail ! ' 10. ' O Agni, speak to us here, be thou gracious unto us! bestow blessings upon us, O winner of thousands, for thou art the giver of wealth, hail ! ' 11. 'May Aryaman bestow blessings upon us, and Pfishan, and Br/haspati ! may the divine Va>^ give us gifts, hail ! ' 12. With the remaining (offering material) he sprinkles him (the Sacrificer) ; he thereby sprinkles ^ Rig-veda X, 141, 3 reads, — King Soma, Agni we invoke witli our voices, the Adityas, &c. 2 Rig-veda X, 141, 5 has Vata (Wind) instead of VaX' (Speech). V KAiVDA, 2 ADHYAYA, 2 BRAHMAiVA, I 5. 39 him with food, bestows food upon him : for this reason he sprinkles him with the remaining (material) \ 13. He sprinkles with (Va^. S. IX, 30), 'At the impulse of the divine Savitr/, (I sprinkle) thee, by the arms of the Ai-vins, by the hands of Pushan!' he thus sprinkles (consecrates) him by the hands of gods ; — ' I place thee in the leading of Sarasvati Yak, the leader;' for Sarasvati is Va/C' (speech) : he thus places him in the leading of Ya/e, the leader. 14. Here now some say, * I place thee in the leading of the leader of all the gods ; ' for all the gods are the All : he thus places him in the leading of the leader of the All. But let him not say so ; let him rather say, ' I place thee in the leading of Sarasvati Ya/c ; ' for Sarasvati is Yak : he thus places him in the leading of Va/^-. — 'I consecrate thee, N. N., with the supreme rulership of Brz'has- pati !' therewith he mentions the (Sacrificer's) name : he thus makes him attain to the fellowship of Br/- haspati, and to co-existence in his world. 15. He then says, 'All-ruler is he, N.N. ! All- ruler is he, N.N. ! ' Him, thus indicated, he thereby indicates to the gods : ' Of mighty power is he who has been consecrated ; he has become one of yours ; protect him ! ' thus he thereby says. Thrice he says it, for threefold is the sacrifice. ^ According to the Taittiriyas (Taitt. S., vol. i, p. 1049), the Sacri- ficer is made to sit on the black antelope skin, with his face to the east, with a small gold and silver plate placed on either side of him; and he is then sprinkled in front, on the head, so that the liquid runs down to his mouth, thus symbolizing the entering of food and strength into him. 40 DATAPATH A-BR A HMAiVA. 1 6. He then either offers, or makes him pronounce (the formulas of) the U^^iti oblations \ Whether he offers or makes him pronounce (the formulas), the significance is the same. 17. He makes him say (Va^. S. IX, 31-34), 'With the (word of) one syllable Agni won the breath: may I win that! ^ With the (metre of) seventeen syllables Pra^apati won the seventeenfold stoma: may I win that!' whatever those deities won by means of those (formulas), that he now wins by them. There are seventeen (for- mulas), for Pra^apati is seventeenfold : he thus wins Pra^apati. 18. Thereupon he says, ' Recite (the invitatory formula) to Agni Svish/akrz't ! ' Now, as to why this rite is performed between two oblations. Pra^a- pati, truly, is that sacrifice which is here performed, and from which these creatures have been produced, — and, indeed, they are even now produced after this one : he thus wins Pra^^apati in the very middle : therefore that rite is performed between two obla- tions. Having made (the Agnidhra) utter the ^ That is, oblations of ' victory,' with the formulas used there- with, containing each two forms of the verb ud-^i, 'to conquer.' ^ The intervening formulas here understood, and given in the Va^. Sawhita, are to the effect that the Ajvins, by two syllables, gained the two-footed men ; Vish;ni, by three, the three worlds ; Soma, by four, the four-footed cattle ; Pushan, by five, the five regions (the four quarters and the upper region) ; Savitr/, by six, the six seasons ; the Maruts, by seven, the seven kinds of domestic animals ; Bnliaspati, by eight, the Gayatri metre ; Mitra, by nine, the Trivr/t stoma (hymn -tune) ; Varuwa, by ten, the Vira^ metre ; Indra, by eleven, the Trish/ubh metre ; the All-gods, by twelve, the Cagati metre; the Vasus, by thirteen, the thirteenfold stoma; the Rudras, by fourteen, the fourteenfold stoma ; the Adityas, by fifteen, the fifieenfold stoma ; Aditi, by sixteen, the sixteenfold stoma. V KANDA, 2 ADHYAYA, 2 BRAHMAATA, 21. 4 1 K^rausha/, he says, ' Pronounce the offering- prayer to Agni Svish/akr/t ! ' and offers as the Vasha/ is uttered. 19. He then puts the I^a on (the irt'apatri). The L/a having been invoked \ he, having touched water, draws the Mahendra cup. Having drawn the Ma- hendra cup, he sets the chant agoing 2. He urges him (the Sacrificer) forward to the chant : he gets down (from the throne-seat) ; he is in attendance at the Stotra, in attendance at the ^'astra. 20. Here now some, having performed that, per- form that^ ; but let him not do it thus ; for the Stotra is his (the Sacrificer's) own self, and the .Sastra is his people (or offering) : thereby then he ruins the Sacri- ficer ; he goes astray, he stumbles ; — hence having performed that, let him perform that : — 21. He puts the Ida on (the dish). The Ida having been invoked, he, having touched water, draws the Mahendra cup. Having drawn the Mahendra cup, he sets the (Pr/shMa-) Stotra agoing. He urges him (the Sacrificer) forward to the chant : he gets down (from the throne-seat) ; he is in attendance at the chant (stotra), in attendance at the recitation (^astra). ' See I, 8, I, i8 seq. ^ That is, the (first or Hot/V's) Pr/sh//;a-stotra, for which see above, p. 15, note i; part ii, p. 339, note 2. Its chanting is followed by the Nishkevalya-^astra, recited by the Hotn'. ^ That is to say, according to Saya«a,— they make the Svish/a- krz't, and the rising of the Sacrificer from the throne-seat, take place after the pronunciation of the 'u^^iti' formulas, the drawing of the Mahendra cup, and the performance of the Stotra and -Sastra. 42 5'ATAPATHA-BRAHMANA. B. THE rAC^ASUYA, or INAUGURATION OF A KING. Second Adhyaya. Third Brahmajva. 1. He offers a full-offering ^ ; for the full means the All : ' May I be consecrated after encompassing the All ! ' thus he thinks. At this (offering) he bestows a boon ; for a boon means all : * Having encompassed the All (the universe), may I be consecrated ! ' thus he thinks. He may perform this offering, if he chooses ; or, if he chooses, he may disregard it. 2. And on the following day he prepares a cake on eight potsherds, as sacrificial food for Anumati^. And whatever portion of (the grains) being ground, — either flour or rice-grains, — falls down behind the pin, that he throws together into the dipping-spoon ^ On the purwahuti, or libation of a spoonful of ghee, see part i, p. 302 note. According to Katy. St. XV, i, 4 seq., A^v. Sr. IX, 3, 2, and other authorities, this full-offering is preceded by the Pavitra (purificatory ceremony), a Soma-sacrifice with four dikshas or initiation days (? commencing on the first day of the bright fortnight of Phalguna), serving as the ordinary opening offering (anvarambha;nyesh/i). That it formed part of the ceremonial at the time of the composition of the Brahmawa there can be little doubt (cf. Pa;7/('av. Br. 18, 8, i), but as it is an ordinary Agnish/oma, the author had no reason to refer to it. ^ I. e. the approval or favour of the deities, personified. — Accord- ing to Ya^T/ika Deva (to Katy. .Sr. XV, i, 8), the ceremonies now beginning would commence on the loth day of the bright half of Phalguni ; the fifth day's ceremony from this day, viz. the first of the four seasonal offerings, having to be performed on the Full- moon of that month; see p. 47, note i. V KANDA, 2 ADHYAYA, 3 BRAHMA A^A, 3. 43 (sruva) ^ They take a firebrand from the Anvahar- yapa/^ana (or southern) fire, and therewith go south- ward. And where he finds a self-produced hollow ^ or cleft, — • 3. Having there made up a fire, he offers with (Va^. S. IX, 35), ' This, O Nirr/ti, is thy portion : accept it graciously, hail!' For Nirr/ti is this (Earth) ; whomsoever she seizes upon with evil, him she seizes upon with destruction (nirrz'ti) : hence whatever part of this (Earth) is of the Nirmi nature, that he thereby propitiates ; and thus Nirmi does not seize upon him, while being consecrated. And the reason why he offers in a self-produced hollow or ^ The authorities of the Black Ya^us prepare therewith a cake on one kapala. Taitt. S. I, 8, i. ^ Sayawa, perhaps rightly, takes 'iri;za' here (and on Taitt. S. vol. ii, p. 6) in the sense of ' ushara,' a spot of barren (or saline) ^oil. Cf. VII, 2, I, 8: 'In whatever part of this (earth) there is produced (of itself) a cleft, or in whatever part of it plants are not produced, verily that part of it Nirr/ti seizes upon.' — Kau^-ika-sutra XIII, 28 (A. Weber, Omina und Portenta, p. 386) recommends the following propitiatory rites in case of a sudden cleft in the ground : ' If in the village, or house, or fire-house, or meeting-place, (the ground) should burst open, four cows are got ready, a white, a black, a red, and a one-coloured one. For twelve days he puts down the butter, milked together from these. In the morning of the twelfth, having made up a fire north of where there was that cleft, having swept and sprinkled it, and strewn sacrificial grass around it ; and having mixed (the butter) with ghee from the white (cow), and addressed it (the spot) with the three verses, Ath.-veda XII, I, 19-21 (" Agni is in the earth, in the plants, the waters carry Agni, Agni is in the flints, Agni is within men ; in cows, in horses are Agnis," &c.), and touched it, let him then offer. In the same way on the south side; in the same way on the western side. Having concluded on the north side, let him offer with the (formu- las addressed) to Vastoshpati (the tutelary genius of the dwelling). Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.' 44 5ATAPATHA-BRAHMAA^A. cleft, is that that much of this (earth) is possessed with Nirr/ti. 4. They then return (to the sacrificial ground) without looking backward. He now proceeds with the cake on eight potsherds for Anumati. For Anumati is this (Earth) ; and whosoever knows to do that work which he intends to do, for him indeed she approves (anu-man) thereof : hence it is her he thereby pleases, thinking ' May I be consecrated, approved by that (genius of) approval ! ' 5. And as to why it is a (cake) on eight pot- sherds,— the Gayatri consists of eight syllables, and this earth is Gayatri, And as to why he offers of the same sacrificial food ^ both (oblations) : thereby, indeed, both of it comes to be this latter one (viz. Anumati, or approval). A garment is the sacrificial fee for this (offering) : for even as one clad in a gar- ment does not venture into the forest, but having deposited that garment (somewhere) escapes (robbers), in like manner no assault befalls him while being consecrated. 6. And on the following day he prepares a cake on eleven potsherds for Agni and Vish^^u, and offers it in the same way as the (regular) ish/i : this indeed is just what that approved initiation-offering to Agni and Vish;ai is there -. Now Agni is all the deities, since in Agni one offers to all deities ; and Agni forsooth is the lower end, and Vish;^u is the upper end : ' May I be consecrated, after thus en- compassing all the deities, and after encompassing ^ Though he has offered twice (to Nirrzti and Anumati), he has only once taken out rice for oblation. ^ Viz. at the ordinary Soma-sacrifice ; for the Diksha«iyesh/i, see part ii, p. 12. V KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 8. 45 the whole sacrifice ! ' thus he thinks, and hence there is a cake on eleven potsherds to Agni and Vish;^u. Gold is the sacrificial fee for this (offering) ; for to Agni belongs this sacrifice, and gold is Agni's seed. As to Vish?2u, he is the sacrifice, and Agni forsooth is the sacrifice : nevertheless this is Agni's alone, therefore gold is the fee. 7. And on the following day he prepares a cake on eleven potsherds for Agni and Soma, and offers it in the same way as an (ordinary) ish/i, for it was thereby Indra slew Vr/tra, and thereby he gained that universal conquest which now is his. And in like manner does this (king, the Sacrificer) thereby slay his wicked, hateful enemy, and in like manner does he gain the victory. ' May I be consecrated, when safety and security from evil-doers have been gained ! ' thus he thinks : hence there is a cake on eleven potsherds for Agni and Soma. For this (offering) a bull set at liberty is the sacrificial fee ; for yonder moon ^ they slay while setting him at liberty - : to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty ; — therefore a bull set at liberty is the fee. 8. And on the following day he prepares a cake on twelve potsherds for Indra and Agni, and offers it in the same way as an (ordinary) ish^i. Now when ^ On the identification of Vr/tra with the moon (and Soma), see I, 6, 3, 17. On the moon serving as food to the gods, see part ii, Introduction, p. xiii. According to a later conception, one kala (or sixteenth part of the moon's disc) was taken off each day during the period of the waning, and again added to it during the period of the waxing moon. ^ Utsaro-am . . . ghnanti ; perhaps the former has to be taken here as infinitive (in order to set him at Hberty) rather than as gerund. 46 i'ATAPATHA-BRAHMAiVA. Indra slew Vmra, that vigour and energy of his went out of him, being frightened : by this offering he again possessed himself of that vigour and energy. And in like manner does this (Sacrificer) by this offering possess himself of vigour and energy ; for Agni is fiery spirit, and Indra is vigour and energy: ' May I be consecrated, having embraced both these enerofies ! ' thus he thinks : hence there is a cake on twelve potsherds for Indra and Agni. A bull is the fee for this (offering), for by his shoulder he is of Agni's nature ^ and by his testicles he is of Indra's nature : therefore a bull is the fee for it. 9. Thereupon he performs the offering of first- fruits ^ ; for verily he who performs the Ra^asuya secures for himself (the benefits of) all sacrificial rites, all ish/is, even the spoon-offerings ; and insti- A tuted by the gods, in truth, is that ish/i, the Agra- ya;2esh/i : ' May this also be offered by me ! May I be consecrated by this (offering) also ! ' thus he thinks, and therefore he performs the offering of first-fruits. Moreover, it is for the plants that he who is conse- crated, is consecrated ; therefore he now makes the plants healthy and faultless, thinking, ' May I be consecrated for (the obtainment of) healthy, faultless plants (crops) ! ' A cow is the fee for this (offering). 10. Thereupon he performs the Seasonal offer- ings ^ ; for verily he who performs the Ra^asuya secures for himself (the benefits of) all sacrificial ^ Cp. I, I, 2, 9, '(Like) fire, verily, is the yoke of that cart: hence the shoulder of those (oxen) that draw it becomes as if burnt by fire.' ^ For the Agraya«esh/i, see part i, p. 369 seq. ^ For the four A'aturmasya (enumerated in the next chapter), see part i, p. 383 seq. V KAiVDA, 2 ADHYAYA, 4 BRAHMAiVA, 2. 47 rites, all Ish/is, even the spoon-offerings ; and insti- tuted by the gods, in truth, is that sacrificial rite, the Seasonal offerings : ' May these also be offered by me ! May I be consecrated by these (offerings) also !' thus he thinks, and therefore he performs the Seasonal offerings. Fourth BRAHMAivA. 1. He offers the Vai^vadeva^ (All-gods' offer- ing) ; for by means of the Vaii"vadeva, Pra^apati created abundance (of food) and creatures, thinking, ' May I be consecrated, after creating abundance and creatures ! ' And in like manner does this (Sacrificer) now, by the Vai^-vadeva, create abundance and crea- tures, thinking, ' May I be consecrated, after creating abundance and creatures ! ' 2. He then offers the Varu/^apraghasa// ^ ; for by means of the Varu;^apraghasa/^ Pra^apati delivered the creatures from Varu;/a's noose, and those crea- tures of his were produced healthy and faultless : ' May I be consecrated for healthy, faultless crea- ^ This, the first of the Seasonal offerings, is to be performed on the full-moon of Phalguni, the other three then following after intervals of four months each. During these intervals the ordinary- fortnightly sacrifices are to be performed from day to day in this way that either the Full-moon and New-moon sacrifice are per- formed on alternate days, or the former on each day of the bright fortnights, and the latter on each day of the dark fortnights. Thus, according to Asv. Sr. IX, 3, 6; while Katy. XV, i, 18 allows only the latter mode. The final Seasonal offering, or -Sunasirya, which ordinarily is performed a twelvemonth after the Vai^-vadeva, or on the full-moon of Phalguna, is on the present occasion to be performed just a year after the opening sacrifice, or Pavitra (p. 42, note i), i.e. on the first day of the bright fortnight of Phalguna, being immediately followed by the Pa/7X'avatiya. ^ See part i, p. 391 seq. 48 5'ATAPATHA-BRAHMAA^A. tures ! ' he thought. And in Hke manner does this (Sacrificer) now, by the Varu;/apraghasa/^, dehver the creatures from Varu;-Ja's noose, and those creatures of his are produced healthy and faultless : ' May I be consecrated for healthy, faultless creatures ! ' so he thinks. 3. He then performs the Sakamedha/^^ ; for by the Sakamedha/^ the gods slew Vr/tra, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) thereby now slay his wicked, hateful enemy ; and in like manner does he gain the victory, thinking, ' May I be conse- crated, when safety and security are gained ! ' 4. He then performs the ^'unasirya ^, thinking, ' May I be consecrated, having encompassed both essences!' Thereupon the Pa;/iavatiya^ (obla- tion to the five winds). Having poked the Ahava- niya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon. 5. He offers in the forepart (of the fire), with (Va^. S. IX, 35), 'To the Agni-eyed gods, the east- seated, hail ! ' He then offers in the southern part ^ See part i, p. 408 seq. ^ See part i, p. 444 seq., where the word is fancifully explained as composed of juna (prosperity) and sira (=sara, sap), — the two essences here referred to. Sayawa, following Yaska (and Sa.t, Br. II, 6,3, 6-8 ?), identifies the two component elements with Vayu, the wind, and Aditya, the sun; see part i, p. 445, note 3. ^ The authorities of the Black Ya^us (Taitt. Br. I, 7, i, 5) call this oblation Pa«/('avattiya, i.e. 'consisting of fivefold cut (or ladled)' ghee, which is offered without disturbing the fire. Prior to this oblation, Apastamba (Taitt. S., vol. ii, p. 93), however, pre- scribes a so-called PawX-edhmiya, i. e. an oblaUon ' on five fire- brands,' the fire being, as here, poked about so as to form separate heaps in the four quarters and in the centre. V KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 7. 49 with, 'To the Yama-eyed^ gods, the south- seated, hail!' He then offers in the hind part with, 'To the Vii'vadeva-eyed gods, the west- seated, hail!' He then offers in the northern part with either, 'To the Mitravaru/^a-eyed gods, — or, To the Marut-eyed gods, — the north-seated, hail ! ' He then offers in the centre with, 'To the Soma-eyed gods, the above-seated, the vener- able, hail ! ' 6. Having then poked (the fire) together, he offers with (Va^. S. IX, 36), 'The gods that are Agni- eyed, east-seated, to them hail! — The gods that are Yama-eyed, south-seated, to them hail! — The gods that are Vij-vadeva-eyed, west-seated, to them hail! — The gods that areMitravaru;^a-eyed — or, Marut-eyed — north- seated, to them hail ! — Thegods that are Soma- eyed, above-seated, venerable, to them hail!' Now as to why he thus offers. 7. Now when, by means of the Sakamedha/^, the gods were gaining that universal conquest, which now is theirs, they said, ' Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters : come, let us throw the thunderbolt at them ! ' Now the ghee is a thunderbolt : with that thunderbolt, the ghee, they smote the fiends, the Rakshas, in the (four) quarters, and gained that uni- versal conquest which now is theirs. And in like manner does this (Sacrificer) smite the fiends, the Rakshas, In the quarters, by that thunderbolt, the ghee ; and thus he gains the victory, thinking, ' May ^ Yama is the ruler of the departed ancestors, residing in the southern quarter. [41] E 50 .SATAPATHA-BRAHMAJVA. I be consecrated, when safety and security have been gained 1 ' 8. And as to why he offers those five latter obla- A tions. Now when they poke the Ahavaniya asunder into five parts, thereby they wound and tear some of the fire ; and hereby now he heals it : therefore he offers those five latter oblations. 9. For this (offering) a carriage and pair, with a side horse, is the priest's fee. Three horses, the warrior, and the charioteer, — these are five breaths, and the breath is the same as the wind: and because that is the fee for this sacrifice, there- fore it is called Pa77/('avatiya (belonging to the five winds). 10. He may also heal (some disease ') with this (offering) : For yonder blower (or purifier, the wind) is this breath ; and the breath is the same as the vital energy. Now he (the wind) blows as one only, but on entering into man, he is divided tenfold ; and ten are those oblations he offers : thus he (the priest) endows him with the ten vital airs, with the whole, entire vital energy ; and were he now even as one whose vital spirit has departed, verily by this (offering) he (the priest) brings him round again. 11. Thereupon the Indraturiya ^. — There is a cake on eight potsherds for Agni, a barley pap for VavuuB., a pap of gavedhuka seed (coix barbata) for Rudra; and a mess of sour curds from a yoke- ^ Tenapy etena vish/avra^e (v. 1. vish/abra^e) bhisha^yet. Ka«va rec. ^ That is, the ceremony in which the fourth oblation belongs to Indra. While the Madhyandinas perform this ceremony on the same day (the pratipad of the bright fortnight of Phalguni), the Ka«vas do so on the following day; the Apamargahoma being then likewise shifted on another day. V KANDA, 2 ADHYAYA, 4 BRAHMAiVA, I 3. 5 I trained cow for Indra: this Indraturiya he offers. Now Indra and Agni on that occasion consulted with each other : ' Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters : come, let us throw the thunderbolt at them ! ' 12. Agni then spake, 'Let there be three shares for me, one for thee ! ' — ' So be it ! ' — By that offer- ing those two smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters ; and gain the victory, thinking, ' May I be consecrated, when safety and security have been gained ! ' 13. Now what cake on eight potsherds there is for Agni, that is one of Agni's shares ; and what barley pap there is for Varu;^a — Varu;^a being the same as Agni — that is Agni's second share ; and what pap of gavedhuka seed there is for Rudra — Rudra beingr the same as Ag^ni — that is Aofni's third share. And as to why it is prepared of gavedhuka seed : that god surely is (the recipient) of refuse (remains of offering) \ and gavedhuka grass is refuse, — hence it is prepared of gavedhuka seed. And what mess of sour curds there is from a yoke-trained cow for Indra, that is the fourth share (being that) of Indra — turiya being the same as /6aturtha (fourth) — hence the name Indraturiya. That same yoke-trained cow is the fee for this (offering) ; for by her shoulder she is of Agni's nature, since her shoulder is, as it were, fire-burnt ; and in that, being a female, she improperly draws (the cart), that is her Varu;ac ^ On Rudra's epithet vastavya, see I, 7, 3, i. 8. E 2 52 S-ATAPATHA-BRAHMAiVA. nature ; and in that she is a cow, she is of Rudra's nature^ ; and in that Indra's sour curds (come) from her, thereby she is of Indra's nature. Indeed that (cow) commands all that : therefore that same yoke- trained cow is the fee. 14. Thereupon he performs the Apamargahoma; for by means of apamarga plants (achyranthes aspera) the gods wiped away (apa-mar^) the fiends, the Rakshas, in the quarters, and gained that uni- versal conquest which now is theirs. And in like manner does this (Sacrificer) now by means of apamarga plants wipe away the fiends, the Rakshas, in the quarters ; and in like manner does he gain the victory, thinking, ' May I be consecrated, when safety and security have been gained ! ' 15. He takes apamarga grains in a dipping-spoon of either palai"a (butea frondosa) or vikaiikata (flacourtia sapida) wood. They take a firebrand from the Anvaharyapa/6ana (southern) fire ; and pro- ceed therewith eastward or northward ; and there having made up a fire he offers. 16. He takes the firebrand with (Va^. S. IX, 2,j \ Ri\^ S. Ill, 24, i), 'Encounter the arrays, Agni!' — arrays means battles: 'encounter the battles!' he thereby says; — 'Repel the evil- wisher! ' — the evil-wisher is the enemy : 'beat off the enemy ! ' he thereby says ; — ' Unconquerable, conquering the evil-doers!' — unconquerable he is indeed, by the Rakshas, the fiends ; and conquer- ing the evil-doers, for he conquers every evil : ^ Rudra rules over the beasts (III, 6, 2, 20), whence he is also called the lord of beasts (pajunam pati, I, 7, 3, 8; Pa^upati V, 3, 3, 7). Pushan, the genius of thrift and prosperity, is also (like the Greek Pan) regarded as the protector of cattle ; see V, 2, 5, 8. V KAA^DA, 2 ADHYAYA, 4 BRAHMAA^A, 20. 53 therefore he says, ' conquering the evil-doers ; ' — * Bestow glory upon the offerer of sacrifice ! ' — ' bestowing blessing on the Sacrificer,' is what he thereby says. 1 7. Thereupon making up the fire he offers with (Va^. S. IX, 38), 'At the impulse of the God Savitr^' I offer with the arms of the A^vins, with the hands of Pushan, with the strength of the Upaw^u ! ' for the Upa;;/ju ^ (cup of Soma) is the mouth (or opening) of the sacrifice : thus he slays the fiends, the Rakshas, by the mouth of the sacrifice ; — 'Slain is the Rakshas, hail! 'thus he slays the fiends, the Rakshas. 18. If the dipping-spoon is of palai'a wood, — the palaj-a being the Brahman — it is with the Brahman that he slays the fiends, the Rakshas ; and if it is of vikaiikata wood, — the vikaiikata being the thunder- bolt— it is with the thunderbolt that he slays the fiends, the Rakshas: 'For the slaughter of the Rakshas (I take) thee!' therewith he slays the fiends, the Rakshas. 19. If he offers after going eastward, he throws the spoon towards the east ; and if he offers after going northward, he throws the spoon towards the north, with, 'We have slain the Rakshas!' thus he slays the fiends, the Rakshas. 20. Thereupon they return (to the sacrificial ground) without looking back. Now by this (ceremony) also he may make for himself a counter-charm ^ In whatever direction from there (his evil-wisher) is, ^ See part ii, p. 248. '^ Viz. an amulet consisting of a band running back into itself. The Ka«va text has, — Tena hapy etena vish/avra^e pratisaraw kurvita. 54 S-ATAPATHA-BRAHMAiVA. looking back thither he offers ; for the Apamarga is of a backward effect : whosoever does anything to him there, him indeed he thereby pitches backward. Let him indicate the name of that one, saying, ' We have slain so and so ! So and so is slain !' thus he slays the fiends, the Rakshas. Fifth BRAHMAiVA. 1. He prepares a cake on eleven potsherds for Agni and Vish;^u, a pap for Indra and Vishnu, and either a cake on three potsherds, or a pap, for Vish;^u. He performs that Trisha;;^yukta ^ offering. Therewith the gods came by men, and in like manner does this (king) now thereby come by men. 2. Now as to why there is that cake on eleven potsherds for Agni and Vish;^u ; — Agni is the giver, and men are Vish;m's : thus Agni, the giver, gives him (the king) men. 3. And as to why there is a pap for Indra and Vish7m ; — Indra is the Sacrificer, and men are Vish;m's : thus Agni, the giver, gives him (the ^ That is, ' the tiiply connected,' the ceremony being made up of three rounds, each of which consists of three separate oblations, viz. : — A, 1 . Agnavaishwava cake, Aindravaishwava pap, Vaish;?ava pap ; 2. Agnapaush«a cake, Aindrapaush^a pap, Paushwa pap; 3. Agnishomiya cake, Aindrasaumya pap, Saumya pap. In this way one of the three divinities for whom the offering is in- tended,— viz. Vish«u, Pushan, and Soma, — is each time connected with the two head-gods, Agni and Indra.— In the Black Ya^ur- veda, this set of offerings (not, however, called there by this name), is preceded by another ceremony consisting of five oblations to Dhatr/, Anumati, Raka, Sinivali, and Kuhu. Taitt. S. I, 8, 8. Cf. 6'at. Br. IX, 5, I, 38. V KAiVDA, 2 ADHYAVA, 5 BRAHMAiVA, 8. 55 Sacrificer) men ; he now puts himself in contact with them, makes them his own. 4. And as to why there is either a cake on three potsherds, or a pap, for Vishnu ; — whatever men Agni, the giver, gives him, among them he thereby finally establishes him (the king) ; and whatever work he wishes to do with his men, that he is able to do. Thus he thereby approaches the men, thinking, * May I be consecrated, and possessed of men ! ' A dwarfish bull is the sacrificial fee for this (offering), for the dwarf belongs to Vish;ai \ 5. He then performs another Trishawyukta offering. He prepares a cake on eleven potsherds for Agni and Pushan, a pap for I ndra and Pushan, and a pap for Pushan : this Trishawyukta he offers. Thereby the gods obtained cattle ; and in like manner does this (king) thereby obtain cattle. 6. Now as to why there is that cake on eleven potsherds for Agni and Pushan ; — Agni is the giver, and the cattle are Pushan's : thus Agni, the giver, gives him cattle. 7. And as to why there is a pap for I ndra and Pushan; — I ndra is the Sacrificer, and the cattle are Pushan's : whatever cattle Agni, the giver, gives him, therewith he now puts himself in contact, those he makes his own. 8. And why there is a pap for Pushan ; — whatever cattle Agni, the giver, gives him, therewith he thereby finally establishes him, and whatever work he wishes to do with his cattle, that he is able ^ See the legend, I, 2, 5, i scq., which represents Vish/zu as a dwarf, who obtained from tlic Asuras as much ground for the gods, as he lay upon. — ' Tad dhi paj-ushu vaishwavaw rupa/« yad va- manasya go/^.' Ka«va rcc. 56 i-ATAPATHA-BRAHMAiVA. to do : thus he comes by cattle, thhiking, ' May I be consecrated, possessed of cattle ! ' A dark-grey ^ bull is the fee for this (offering), for such a dark-grey one is of Pushan's nature : there are two forms of the dark-grey, the white hair and the black ; and * two and two ' means a productive pair, and Pushan repre- sents productiveness, for Pushan is cattle, and cattle means productiveness : thus a productive pair is ob- tained,— hence a dark-grey bull is the sacrificial fee. 9. He then performs another Trishawyukta offering. He prepares a cake on eleven potsherds for Agni and Soma, a pap for Indra and Soma, and a pap for Soma: this Trisha7;2yukta (triply connected) he offers : — Thereby the gods attained glory ; and in like manner does this (king) thereby attain glory. 10. Now as to why there is that cake on eleven potsherds for Agni and Soma ; — Agni is the giver, and Soma is glory : thus Agni, the giver, gives him lory. 11. And as to why there is a pap for Indra and Soma ; — Indra is the Sacrificer, and Soma is glory : whatever glory Agni, the giver, gives him, therewith he now puts himself in contact, that he makes his own. 12. And why there is a pap for Soma ; — whatever glory, Agni, the giver, gives him, therein he now finally establishes him ; and whatever work he, the glorious, wishes to do, that he is able to do. Thus he thereby attains glory, — thinking, ' May I be con- secrated, endowed with glory ! ' for the inglorious one has no concern with success. A brown bull is ' See V, I, 3, 9. g V KAiVDA, 2 ADHYAYA, 5 BRAIIMAiVA, 1 6. 57 the fee for this (offering) ; for such a brown one is of Soma's nature. 13. And on the following day he prepares a cake on twelve potsherds for (Agni) Vai^vanara, and a barley pap for Varu;^a. These two offerings he performs either on days following one another, or so as to use the same barhis ^ 14. And as to why there is that (cake) for Vai^va- nara ; — Vaii-vanara (' belonging to all men ') truly is the year, and Pra^apati is the year; and Pra^apati indeed thereby created abundance and creatures, thinking, ' May I be consecrated, having created abundance and creatures ! ' And in like manner does that (king) thereby create abundance and creatures, thinking, ' May I be consecrated, having created abundance and creatures ! ' 15. And why it is one on twelve potsherds; — twelve months there are in the year, and Vai^vanara is the year : this is why it is one on twelve pot- sherds. 16. And as to why there is a barley pap for Varu;/a ; he thereby frees the creatures from every snare of Varu/^a, from all that comes from Varu^za ^ ; ^ That is to say, he is either to perform the Vaijvanara on one, and the Varu?za one on the next — in which case a different barhis, or altar-covering of sacrificial grass, would be needed — or he may perform them both on one and the same day, with the same barhis serving for both. - See III, 8, 5, 10 where I translated, ' from all (guilt) against Varu«a;' varuwya, doubtless, implies both the guilt incurred by the infringement of Varu«a's sacred laws, and the punishment in- flicted by him. As regards the 'swearing by Varu«a(?)' there referred to, see Rik S. X, 97, 16 where the conjurer mutters: ' May they (the plants) free me from the (evil) resulting from the curse and from Varu;/a ;' — mu/z/'antu ma japathyad atho varuwyad uta. 58 5'ATAPATHA-BRAHMAiVA. and those creatures of his are produced sound and faultless : ' May I be consecrated for sound and faultless creatures (or subjects) ! ' he thinks. 17. A bull is the fee for the Vai^vanara (oblation); for Vai^vanara is the year, and Pra^apati is the year ; and the bull is the Pra^apati (lord of creatures or generation) among cows : therefore a bull is the fee for the Vaijvanara. A black cloth for the Varu;^a (oblation), for what is black belongs to Varu/^a. If he cannot obtain a black one, any kind of cloth will do : it is by its knots that the cloth belongs to Varu;/a, for the knot is sacred to Varu;^a. Third Adhyaya. First BRAiiMAivA. I. Having taken up both (the Garhapatya and A Ahavani}a) fires on the two kindling-sticks \ he goes to the house of the Commander of the army, and prepares a cake on eight potsherds for Agni Anikavat ; for Agni is the head (anika) of the gods, and the commander is the head of the army : hence for Agni Anikavat. And he, the commander, assuredly is one of his (the king's) jewels- : it is for ^ Each of the two ' arawis ' is held for a moment to one of the two fires, which are thereby supposed to become inherent in them till they are 'churned out' again for the new offering fire required. For this 'mounting' of the fire see part i, p. 396. ^ Ratna, jewel, precious thing; whence the eleven offerings described in this section are called ratna-havis, or ratnina/;/ havi;;/shi ; the recipients of these sacrificial honours, on the part of the newly-consecrated king, being called ratnina/;, 'possessed of the Jewel (off"ering).' — In the ritual of the Black Ya^us (Taitt. S, I, 8, 9 ; Taitt. Br. I, 7, 3) the order of the Ratnina/^, at whose houses these oblations are performed on successive days, is as follows: — I. Brahman priest (a pap to Br/haspati); 2. Ra^anya (a cake of eleven kapalas to Indra); 3. Consecrated Queen (pap to V KANDA, 3 ADHYAYA, I BRAHMAiVA, 3. 59 him that he is thereby consecrated (or quickened), and him he makes his own faithful (follower). The sacrificial fee for this (jewel-offering) consists in gold ; for Agni's is that sacrifice, and gold is Agni's seed : therefore the sacrificial fee consists in ^^old. 2. And on the following day, he goes to the house of the Purohita (the king's court chaplain), and prepares a pap for Brzhaspati; for Br/haspati is the Purohita of the gods, and that (court chaplain) is the Purohita (' praepositus ') of that (king) : hence it is for Brz'haspati. And he, the Purohita, assuredly is one of his (the king's) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this is a white- backed bullock ; for to Br/haspati belongs that upper region, and there above lies that path of Aryaman (the sun) ^ : therefore the fee for the Barhaspatya (oblation) is a white-backed (bullock). 3. And on the following day he prepares a cake on eleven potsherds for Indra at the dwelling of him who is being consecrated (the king); for Indra is the Kshatra (ruling power), and he who is consecrated is Aditi) ; 4. The king's favourite wife (pap to Bhaga); 5. A discarded wife (pap to Nirnti); 6. Commander of the army (cake of eight kap. to Agni); 7. Suta (charioteer, Say. — cake often kap. to Varuwa); 8. Gramawi (cake of seven kap. to Maruts) ; 9. Kshattr/ (chamber- lain, or superintendent of seraglio, Sav. — cake of twelve kap. to Savitr?); 10. Sawgrahitr/ (treasurer, Say. — cake of two kap. to Aj'vins) ; 11. Bhagadugha (collector of taxes, Say. — pap to Pu- shan) ; 12. Akshavapa (dyutakara, superintendent of gambling, Say. — gavidhuka pap to Rudra). — Finally the king offers in his own house two cake-oblations (of eleven kapalas) to Indra Sutra- man (the good protector) and Indra Ar/ihomu/c (the deliverer from trouble). ' Whence the back of that upper region is white, or bright. 6o -S-ATAPATHA-BRAHMAiVA. the Kshatra : hence it is for Indra. The sacrificial fee for this is a bull, for the bull is Indra's own (animal). 4. And on the following day, he goes to the dwell- ing of the Queen, and prepares a pap for Aditi ; for Aditi is this Earth, and she is the wife of the gods ; and that (queen) is the wife of that (king) : hence it is for Aditi. And she, the Queen, assuredly is one of his (the king's) jewels : it is for her that he is thereby consecrated, and he makes her his own faithful (wife). The sacrificial fee, on her part, is a milch cow ; for this (earth) is, as it were, a milch cow : she yields to men all their desires ; and the milch cow is a mother, and this (earth) is, as it were, a mother : she bears (or sustains) men. Hence the fee is a milch cow. 5. And on the following day, he goes to the house of the Suta (court-minstrel and chronicler), and prepares a barley pap for Varu?/a ; for the Suta is a spiriter (sava), and Varu;m is the spiriter of the gods : therefore it is for Varu/^a. And he, the Suta, assuredly is one of his (die king's) jewels ; it is for him that he is thereby consecrated ; and him he makes his own faithful (follower). The sacrificial fee for this one is a horse, for the horse is Varu?/a's own. 6. And on the following day, he goes to the house of the Headman (Grama/^i'), and prepares a cake ^ The exact function of this officer is not clearly defined. Though the term is also used of an ordinary village headman (Patel, Adhi- karin, Adigar), this could hardly apply here. Saya^^a, on one pas- sage, indeed explains the term by ' Gramaw nayati,' but elsewhere he explains it by ' Grama«a;;/ neta ; ' and some such meaning it may perhaps have here, — the head of communal administration, either for a district (like one of Manu's lords of a hundred, or a V KANDA, 3 ADHYAYA, I BRAHMAiVA, 8. 6 I on seven potsherds for the Maruts ; for the Maruts are the peasants, and the headman is a peasant : therefore it is for the Maruts. And he, the head- man, assuredly is one of his (the king's) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a spotted bullock, for in such a spotted bullock there is abundance of colours ; and the Maruts are the clans (or peasants), and the clan means abundance ; therefore the sacrificial fee is a spotted bullock. 7. And on the following day he goes to the house of the Chamberlain (kshattr/), and prepares a cake on either twelve, or eight, potsherds for Sa.vitrz; for Savit;'2 is the impeller (prasavitr/) of the gods, and the chamberlain is an impeller : hence it is for Savit/'/. And he, the chamberlain, assuredly is one of his (the king's) jewels : it is for him that he thereby is consecrated, and him he makes his own faithful (follower). The sacrificial fee for this (jewel) is a reddish-white draught-bullock ; for Savitri is he that burns yonder, and he (the sun) indeed moves along ; and the draught-bullock also moves along, when yoked. And as to why it is a reddish-white one ; — reddish-white indeed is he (the sun) both in rising and in setting : therefore the sacrificial fee is a reddish-white draught-bullock. 8. And on the following day he goes to the house thousand villages), or for the whole country. If, however, the head- man of a single village be intended (as the coupling of the office with the Maruts might lead one to suppose), he would probably be a hereditary territorial proprietor residing near the place where the inauguration ceremony takes place. Cf. V, 4, 4, 18; and Zimmer, Altindisches Leben, p. 171. 62 DATAPATH A-BRAHMAiVA. of the Charioteer (sawgrahitr/), and prepares a cake on two potsherds for the A-fvins; for the two Ai"vins are of the same womb ; and so are the chariot fighter ^ and the driver (sarathi) of the same womb (standing-place), since they stand on one and the same chariot : hence it is for the Ai'vins. And he, the charioteer, assuredly is one of his (the king's) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a pair of twin bullocks, for such twin bullocks are of the same womb. If he cannot obtain twins, two bullocks produced by successive births (of the same cow) may also form the sacrificial fee, for such also are of the same womb. 9. And on the following day he goes to the house ^ SavyashMri (otherwise savyesh//;;'/, savyesh//;a; — savyastha, Ka«va rec.) is explained by the commentaries as a synonym of sarathi, charioteer (with which it is compounded in savyesh/Z^a- sarathi, Taitt. Br. I, 7, 9, i, where Sayawa makes them the two charioteers standing on the left and right side of the warrior), but it seems more probable that the former terms refer to the warrior {napa- ^aTT]s) himself (as savyash//^a, Atharva-veda VIII, 8, 23, undoubtedly does), who stands on the left side of the driver (sarathi, fjvloxos) ; the change of meaning being perhaps due to caste scruples about so close an association between the Kshatriya warrior and his ^Sudra servant, as is implied in this and other passages. (Cf. V, 3, 2, 2 with note.) — On Taitt. S.I, 8, 9, Sayawa explains saragrahitr/as the treasurer (dhanasawgrahakarta koj-adhyaksha/;), but on I, 8, 16 optionally as treasurer or charioteer; while the Suta is I, 8, 9 identified by him with the charioteer (sarathi). It is more probable, however, that at the time of the Brahmawa the Suta occupied much the same position as that assigned to him in the epics, viz. that of court-bard and chronicler. The connection of the sa^/zgrahitr?' with the Ajvins can also scarcely be said to favour the interpretation of the term proposed by Sayawa (who, moreover, is himself compelled, on Taitt. S. I, 8, 15; Taitt. Br. I, 7, 10, 6, to take it in the sense of charioteer). V KANDA, 3 ADHYAYA, I BRAHMAiVA, lO. 63 of the Carver (bhagadugha^), and prepares a pap for Pushan, for Pushan is carver to the gods; and that (officer) is carver to that (king) : therefore it is for Pushan. And he, the carver, assuredly is one of his (the king's) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock : the significance of such a one being the same as at the Trishawyukta ^. 10. And on the following day, having brought together gavedhuka (seeds) from the houses of the Keeper of the dice (akshavapa'^) and the Hunts- man (govikartana ^), he prepares a gavedhuka pap for Rudra at the house of him who is consecrated. These two, while being two jewels (of the king), he makes one for the purpose of completeness. And as to why he performs this offering, — Rudra is hanker- ing after that (cow) which is killed here in this hall ; ' The meaning 'tax-gatherer, collector of tithes (or rather, of the sixth part of produce) ' assigned to the term by Saya«a, both here, and on Taitt. S. I, 8, 9, might seem the more natural one, considering the etymology of the term. See, however, the expla- nation given of it in our Brahma«a I, i, 2, 17 : — ' Pushan is bha- gadugha (distributor of portions) to the gods, who places with his hands the food before them.' This clearly is Homer's dairpoi, — Od. I, 141-2 : dairpbs Be Kpeio) irivaKa'; TraptdrjKfv deipas TTavTo'iu>v, napa fie crept rc^ei xpvcreia KvmWa. ^ See V, 2, 5, 8. 3 ' The thrower, or keeper, of the dice,' according to Saya«a. At V, 4, 4, 6 the verb a-vap is used of the throwing the dice into the hand of the player ; and it is perhaps that function of the keeper of the dice which is meant to be expressed by the term ('der Zuwerfer der Wiirfel '). * Literally, the cutter up of cows, the (beef-) butcher. But according to Saya«a, this official was the constant companion of his master in the chase. 64 ^ATAPATITA-BRAHMAiVA. now Rudra is Agni (fire), and the gaming-board being fire, and the dice being its coals, it is him (Rudra) he thereby pleases. And verily whosoever, that knows this thus, performs the Ra^asiiya, in his house that approved (cow) is killed. And he, the keeper of dice, and the huntsman, are (each of them) assuredly one of his (the king's) jewels : it is for these two that he is thereby consecrated, and these two he makes his own faithful followers. The sacri- ficial fee for this (jewel) is a bicoloured bullock — either one with white fore-feet, or a white-tailed one, — a claw-shaped knife, and a dice-board^ with a horse- hair band^ ; for that is what belongs to those two ^ 11. And on the following day he goes to the house of the Courier, and having taken ghee in four ladlings, he offers the ghee to the way, with, 'May the way graciously accept of the ghee, hail !' For the courier is to be dispatched, and when dispatched goes on his way: therefore he offers the ghee to the way. And he, the courier, assuredly is one of his (the king's) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful fol- lower. The sacrificial fee for this (jewel) consists in a skin-covered bow, leathern quivers, and a red turban, for that is what belongs to him. 12. These are the eleven jewels (ratna) he com- pletes ; for of eleven syllables consists the Trish- /ubh, and the Trish/ubh is vigour : it is for the sake ^ Or, a dice-box, as ' akshavapanam ' is explained by some com- mentaries,— akshaupyante^^sminn ity akshavapanam aksha(?aksha- dyuta-)sthanavapanapatram, Say. ^ Or, fastened with a hair-chain (romasra^a prabaddham, Say.). ^ That is to say, the knife and the dice-board are the objects those two officials have chiefly to do with. V KANDA, 3 ADHYAYA, 2 BRAHMAiVA, 2, 65 of vigour that he completes the (eleven) jewels. Then as to why he performs the oblations of the Ratnins : it is their king he becomes; it is for them that he thereby is consecrated, and it is them he makes his own faithful followers. 13. And on the following day he goes to the house of a discarded (wife), and prepares a pap for Nirr/ti; — a discarded wife is one who has no son. He cooks the pap for Nirr^ti of black rice, after splitting the grains with his nails. He offers it with (Vaf. S. IX, 35), 'This, O Nirrni, is thy share : accept it graciously, hail!' For a wife that is without a son, is possessed with Nirr/ti (destruction, calamity); and whatever of Nirr/ti's nature there is in her, that he thereby propitiates, and thus Nirmi does not take possession of him while he is consecrated. The fee for this (oblation) consists of a black, de- crepit, diseased cow ; for such a one also is possessed with N'lrriti. He says to her (the wife), ' Let her not dwell this day in my dominion ^ ! ' thus he re- moves evil from himself. Second BRAHMAiVA. 1. After the 'jewels' he offers (a pap) to Soma and Rudra, It is cooked in milk from a white (cow) which has a white calf And as to why, after the ' jewels,' he offers (a pap) to Soma and Rudra. 2. Now, once upon a time, Svarbhanu, the A sura, struck the sun with darkness, and stricken with darkness he did not shine ^. Soma and Rudra ^ According to the commentary on Katy. St. XV, 3, 35 she has to betake herself to a Brahman's house, where the king has no power. ^ According to Rig-veda V, 40, 5-9 (of. Sat. Br. IV, 3, 4, 23 [4'] F 66 S'ATAPATHA-BRAHMAiVA. removed that darkness of his ; and freed from evil he burns yonder. And in Hke manner does that (king) thereby enter darkness, — or darkness enters him, — when he puts those unworthy of sacrifice ^ in con- tact with the sacrifice ; and he does indeed now put those unworthy of sacrifice — either 6'udras or whom- ever else — in contact with the sacrifice. It is Soma and Rudra who remove that darkness of his ; and freed from evil he becomes consecrated. And as to why it is cooked in milk from a white (cow) wdiich has a white calf, — darkness is black : that darkness he removes. The sacrificial fee for this (oblation) is a white (cow) which has a white calf. 3. Even he who, while being qualified for fame, is not yet famous, may perform that offering. Now he who is learned (in the Veda), while being quali- fied for fame, is not famous ; and he who is not famous, is covered with darkness : that darkness of his Soma and Rudra thereby remove ; and freed from evil he becomes a very light by his prosperity and renown. 4. Thereupon he prepares a pap for Mitra and B^/haspati ^. For verily he who departs from the with note) it was Atri who restored the light of the sun. Pro- fessor Ludwig (Bohemian Academy of Sciences, Sitzungsber., May, 1885) has tried to prove that solar eclipses (partly available for chronological purposes) are referred to in this and some other passages of the hymns. Compare also Professor Whitney's re- marks thereon, Proceedings of Am. Or. Soc, Oct. 1885, p. xvii. ^ That is, some of those officials of his to whom the ratna- havis were offered ; Sayawa specifying ' the Commander of the army and others ' as 6'udras ; and the ' Huntsman and others ' as of whatsoever (low) caste. ^ According to the Taittiriya rituahsts this double oblation forms part of the diksha, or initiation ceremony (V, 3, 3, i). See Taitt. S., vol. ii, p. 108. V KANDA, 3 ADHYAYA, 2 BRAHMAA^A, 7. 67 path of the sacrifice stumbles ; and he does indeed depart from the path of the sacrifice, when he puts those unworthy of sacrifice in contact with the sacri- fice, and he does indeed now put those unworthy of sacrifice — either 6'udras or whomever else — in con- tact with the sacrifice. And the path of the sacrifice is Mitra and Br^'haspati ; for Mitra is the Brahman, and the Brahman is the sacrifice ; and Br^Tiaspati is the Brahman, and the Brahman is the sacrifice. Thus he returns again to the path of the sacrifice ; and as soon as he has returned to the path of the sacrifice he is consecrated : therefore he prepares a pap for Mitra and Brzhaspati. 5. The course of this (is as follows). Any a>fvat- tha branch broken off by itself, either on the eastern or on the northern side (of the tree), from that he makes a vessel (to hold the pap) for Mitra ; for that which is hewn by the axe belongs to Varu;2a ; but that which is broken off by itself belongs to Mitra : therefore he makes the vessel for Mitra from a branch broken off by itself. 6. Thereupon having curdled the (milk into) curds, and poured it into a leathern bag ; and having put (the horses) to the cart, and fastened (the bag on the cart), he tells it to ' fly away.' This is that (kind of) fresh butter which is self-pro- duced^ ; for that which is churned belongs to Varu;/a, and that which is self-produced belongs to Mitra : therefore it is self-produced butter. 7. They divide the rice-grains into two parts : the smaller and broken ones belong to Brzliaspati, ^ That is, produced in the leathern bottle without further direct human agency, and by the mere motion of the cart. F 2 68 ^ATAPATHA-BRAHMAiVA. and the larger and unbroken ones to Mitra. For Mitra injures no one, nor does any one injure Mitra ; neither a kusa. stalk nor a thorn pricks him, nor has he any scar ; for Mitra is every one's friend (mitram). 8. He then puts the pap for Brz'haspati on (the fire), covers it with the vessel for Mitra's (pap), pours the butter (into the latter), and throws in the (larger) rice-grains. It is cooked merely by the hot steam ^ ; for what is cooked by fire belongs to Varu;/a, and what is cooked by hot steam belongs to Mitra : therefore it is cooked by hot steam. Making cut- tings from both these sacrificial dishes, he says, ' Pronounce the invitatory prayer to Mitra and B/'/haspati ! ' Having called for the 6'rausha/, he says, ' Pronounce the offering-prayer to Mitra and B/'/haspati ! ' and offers as the Vasha/ is uttered. THE ABHISHEi^'ANIYA 2, or CONSECRATION CEREMONY. Third Braiimatva. I. He performs the initiation ceremony. On the day of preparation he seizes the victim for Agni ^ That is, by the steam rising from the Bnhaspati pap in the bottom vesseh ^ The Abhishe/^aniya (or Abhisheka, literally 'the sprink- Hng '), the Consecration ceremony (corresponding to the Anoint- ment of modern times), requires for its performance live days, viz. one diksha (initiation ceremony), three upasads, and one sutya or Soma-day, the particular form of Soma-sacrifice being the Ukthya (part ii, p. 325, note 2). The Diksha is performed immediately after the expiration of the dark fortnight following the full-moon of Phalguni, that is to say, on the first day of ^aitra (about the middle of March). — According to Katy. XV, 3, 47 both the Abhishc/l'aniya and Da^apeya require special offering-places, the latter being north of the former. Cf. note on V, 4, 5, 13. — As regards V KANDA, 3 ADHYAYA, 3 BRAHMAA^A, 3. 69 and Soma. Having performed the offering of the omentum thereof, he prepares a cake on eleven potsherds for Agni and Soma^ Thereupon the offerings of the Divine Ouickeners (Devasu) are prepared. 2. For Savit7^/ Satyaprasava (of true impulse) he prepares a cake from fast-grown (pla^uka) rice-, on either twelve, or eight, potsherds ; for Savitrz is the impeller (prasavitrz) of the gods : ' May I be quickened ", impelled by Savitr/ ! ' thus (he thinks). And as to (its being) of fast-grown rice : ' May they quickly impel me ! ' he thinks. 3. For Agni Gr/hapati (the house-lord) he then prepares a cake on eight potsherds from quick-grown (a5u) rice •* ; for the house-lord's position means pros- perity : as much as he (the king) rules over, over the chants (stotra) of the Consecration ceremony, the Pavamana- stotras are chanted in the thirty-twofold, the A^ya-stotras in the fifteenfold, the Pr/shZ/^a-stotras in the seventeenfold, and the Agnish- /oma-saman and Uktha-stotras in the twenty-onefold mode of chanting (stoma). Pa;7,^. Br. 18, 10, 9. The Bahishpavamana is specially constructed so as to consist of the following parts, — Sama-veda II, 978-80; further six so-called sambharya verses: further II, 125-27; II, 4-6; II, 431-3; II> 128-30; II, 555-59; II, 7-9; II, 981-83; see VsiuL Br. 18, 8, 7 seq.— The Taittiriya riiual (Taitt. Br. I, 8, 7 seq.), on the other hand, prescribes for the Pavamana-stotras, the thirty-four-versed stoma, commencing the Bahishpavamana by II, 920; II, 431, &c. ' This is the ordinary Pa^'U-puroda^'a, or cake of animal (offer- ing). See part ii, p. 199, note 2 (where read Agni and Soma, instead of Indra and Agni). ^ That is, according to Sayawa, rice which has sprung up again and ripens very rapidly. Taitt. S. I, 8, 10 has 'a^-u' instead, for which see next paragraph. •' Or, consecrated (su). " That is, according to Sayawa, rice ripening in sixty days. The Taitt. S. prescribes a cake of black rice for Agni. A 70 ^-ATAPATHA-BRAHMAiVA. that Agni, the house-lord, leads him to hold the position of a master of the house. And as to its being of quick-grown rice : ' May they quickly lead me ! ' so he thinks. 4. For Soma Vanaspati (the wood-lord or tree) he then prepares a pap of 5"yamaka millet : thereby Soma, the wood-lord, quickens him for the plants. And as to its being prepared of ^yamaka, — they, the jyamakas among plants doubtless are most mani- festly Soma's own : therefore it is prepared of .^yamaka grain. 5. For Br/haspati Va/C'^ (speech) he then pre- pares a pap of w^ild rice : thereby Br/haspati quickens him for speech. And as to its being pre- pared of wild rice, — Br/haspati is the Brahman, and they, the wild rice-plants, are ripened by the Brah- man - : hence it is prepared of wild rice. 6. For Indra G'yesh/'/^a (the most excellent) he then prepares a pap of red rice-grains (hayana) ^ : thereby Indra, the most excellent, leads him to ex- cellence (or, lordship). And as to its being pre- pared of red rice : outstanding doubtless are those plants, the red rice, and outstanding is Indra : there- fore it is prepared of red rice. 7. For Rudra Pa5upati (lord of beasts) he then prepares a Raudra pap of gavedhuka seeds (coix barbata) : thereb}/ Rudra, the lord of beasts, quickens ^ Br/haspati Vakpati (lord of speech), according to the Black Ya^us, where the order of the ' Divine Quickeners ' is moreover somewhat different. ^ ? Or cooked by the Brahman, that is by Brahmans, when living the life of hermits or ascetics. * The Taitt. S. prescribes a cake prepared of large rice (maha- vrihi). V KAiVDA, 3 ADHYAYA, 3 BRAHMAiVA, 12. 7 I him for cattle. And as to its being prepared of gavedhuka seed ; — that God is (the recipient of) re- fuse (remains of offering), and gavedhuka seeds are refuse : therefore it is (prepared) of gavedhuka seed. 8. For Mitra Satya (the True) he then prepares a pap of Namba^ seed : thereby Mitra the True quickens him for the Brahman. And as to its being prepared of Namba seed, — to Varu;2a, no doubt, belong those plants which grow in ploughed ground ; but those, the Namba plants, belong to Mitra : therefore it is (prepared) of Namba seed. 9. For Varu;^a Dharmapati (the lord of the law) he then prepares a Varu;^a pap of barley : thereby Varu;/a, the lord of the law, makes him lord of the law ; and that truly is the supreme state, when one is lord of the law; for whosoever attains to the supreme state, to him they come in (matters of) law : there- fore to Varu;/a Dharmapati. 10. He then proceeds with the cake for Agni- Soma. The Svish/akr/t of that (oblation) remains yet unoffered, when he proceeds with those (other) oblations. 1 1. Thereupon, taking hold of him (the Sacrificer) by the right arm, he mutters (Vaf. S. IX, 39, 40), 'May Savitr^ quicken thee for (powers of) quickening (ruling) 2, Agni for householders, Soma for trees, Br/haspati for speech, Indra for lordship, Rudra for cattle, Mitra for truth, Yaru/^a for the lord of the law.' 12. ' Quicken him, O gods, to be unrivalled!' ^ The Taitt. S. and Br. read 'amba' instead, 'a kind of grain,' according to Saya«a. ^ Or, perhaps, ' on the part of the quickeners (rulers, savanam).' -jl 5'ATAPATHA-BRAHMAA'A. — he thereby says, ' Quicken him, O gods, so as to be without an enemy;' — 'for great chiefdom, for great lordship!' in this there is nothing obscure ; — 'for man-rule ! ' 'for the ruling of men,' he thereby says; — 'for Indra's energy!' 'for vigour ' he means to say when he says, 'for Indra's energy;' — 'him, the son of such and such (a man), the son of such and such (a woman),' — whatever be his parentage, with reference to that he says this ; — ' of such and such a people,' that is to say, of the people whose king he is; — 'this man, O ye (people)^ is your king, Soma is the king of us Brahmans!' He thereby causes everything here to be food for him (the king) ; the Brahman alone he excepts : therefore the Brahman is not to be fed upon, for he has Soma for his king. 13. Now those gods have the power of quicken- ing, whence their name 'devasu' (Divine Ouickeners). It is those gods who now quicken him thus, and quickened (consecrated) by them he will be con- secrated on the morrow. 14. They are double-named, for a coupling means strength : ' May the strong quicken (him),' thus he thinks, and therefore they are double-named. 15. He now says, ' Pronounce the invitatory prayer to Agni Svish/akrzt.' And as to why that ceremony is performed here between two offerings -, — verily Pra^apati is that sacrifice which is here performed, and from which all these creatures were produced, — ^ Here the name of the people, e. g. ' O ye Kurus, O ye Pa«- X'alas !' is inserted. The Taitt. S. reads, ' O ye Bharata^.' ^ That is to say, the oblations to the ' Divine Quickeners,' which were inserted between the chief oblation of the (Agnishomiya) paj-upurodaja and the Svish/akr/t of it; see above, parag. 10. V KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 3. 73 and so they are even now produced after this one. Thus he places him (the Sacrificer) in the very middle of that Pra^apati, and quickens him in the middle : this is why that ceremony is performed be- tween two offerings. Having called for the 6rausha/, he says, ' Urge for Agni Svish/ak/zt ! ' and offers as the Vasha/ is pronounced. Fourth BRAHMAivA. 1. He collects (various kinds of) water. The reason why he collects water, is that — water being vigour — he thereby collects vigour, the essence of the waters. 2. In a vessel of udumbara wood, — the udumbara (ficus glomerata) being sustenance, (that is) food — for the obtainment of sustenance, food : hence in an udumbara vessel (he mixes the different liquids). 3. He first takes (water) ^ from the (river) Saras- vati, with (Va^. S. X, i), ' The gods took honey- sweet water,' — whereby he says, 'the gods took water full of essence ; ' — 'sapful, deemed king- quickening,' — by ' sapful ' he means to say, ' full of essence;' and by 'deemed king-quickening' he means to say, ' (water) which is recognised as king- quickening ; ' — 'wherewith they anointed Mitra and Varu;^a,' for therewith they did anoint (sprin- kle) Mitra and Varu;^a ; — ' wherewith they guided ^ This water gathered from an adjacent river and pond, with some admixture of genuine water from the sacred river Sarasvati — whence the whole water is also called ' sarasvatya apa^ ' — is to be used partly in the place of the ordinary Vasativari w'ater, and partly for the consecration or anointment (sprinkling) of the king. The different kinds of water or liquids are first taken in separate vessels of palaj-a (butea frondosa) wood, and then poured together into the udumbara vessel. 74 ^ATAPATHA-BRAHMAiVA. Indra past his enemies,' for therewith they indeed guided Indra past the fiends, the Rakshas. There- with he sprinkles him, — Sarasvati being (the goddess of) Speech : it is with speech he thereby sprinkles him. This is one kind of water : it is that he now brings. 4. Thereupon the Adhvaryu, having taken ghee in four ladlings, steps down into the water, and takes the two waves which flow away (in different direc- tions) after an animal or a man has stept (or plunged) into it. 5. The one which rises in front of him he catches up with (Va^. S. X, 2), ' Thou art the male's wave, a bestower of kingship : bestow kingship on me, hail! — Thou art the male's wave, a be- stower of kingship : bestow kingship on N. N. !' 6. He then catches up that (wave) which rises up behind him with, ' Thou art the lord of a host of males, a bestower of kingship: bestow king- ship on me, hail ! — Thou art the lord of a host of males, a bestower of kingship : bestow king- ship on N.N.!' With that (water) he sprinkles; for indeed that is the vigour of the water which rises when either beast or man plunges into it : it is with vigour he thus sprinkles him. This is one kind of water : it is that he now brings. 7. He then takes flowing (water) with (Va^. S. X, 3), 'Task-plying ye are, bestowers of kingship: bestow ye kingship on me, hail! — Task-plying ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles ; for with vigour these (waters) flow, whence nothing stops them flowing along : it is V KAiVDA, 3 ADHYAYA, 4 BRAHMAiVA, lO. 75 with vigour he thus sprinkles him. This is one kind of water : it is that he now brings. 8. He then takes such (water) as flows against the stream of the flowing water with, ' Powerful ye are, bestowers of kingship : bestow ye kingship on me, hail! — Powerful ye are, be- stowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles, for with vigour indeed those (waters) flow against the stream of the flowing ones : it is with vigour he thus sprinkles him. This is one kind of water : it is that he now brings. 9. He then takes (water) that flows off (the main current) with, 'Overflowing waters ye are, bestowers of kingship: bestow ye kingship on me, hail! — Overflowing waters ye are, bestowers of kingship : bestow ye kingship on N.N.!' With that (water) he sprinkles. Now that (flow of water), after separating itself from that (main current), comes to be that again ^ ; and so there is in his kingdom even one belonging to some other kingdom, and even that man from another kingdom he absorbs : thus he (the Adhvaryu) bestows abundance upon him (the king), and it is with abundance that he thus consecrates him. This is one kind of water : it is that he now brings. 10. He then takes the lord of rivers (sea-water) with, ' Thou art the lord of waters, a bestower of kingship : bestow thou kingship on me, hail! — Thou art the lord of waters, a bestower of kingship: bestow thou kingship on N.N.!' ^ That is to say, it ultimately flows back and mingles again with the main current. 76 ■S'ATAPATHA-BRAHMAiVA. With that (water) he sprinkles him ; and that lord of rivers (the ocean) being the same as the lord of waters, he thereby makes him (the king) the lord of the people. This is one kind of water : it is that he now brings. 1 1. He then takes (water from) a whirlpool with, 'Thou art the offspring of the waters, a be- stower of kingship : bestow thou kingship on me, hail! — Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on N. N.!' With that (water) he sprinkles. Now the waters enclose the offspring (embryo) : he thus makes him the offspring of the people. This is one kind of water : it is that he now brinofs. 12. Then what standing pool of flowing water there is in a sunny spot, that (water) he takes with (Vaf. S. X, 4), 'Sun-skinned ye are, bestowers of kingship: bestow ye kingship on me, hail! — Sun-skinned ye are, bestowers of kingship : bestow ye kingship on N.N.!' With that (water) he sprinkles : it is with lustre he thereby sprinkles him, and makes him sun-skinned. Now it is to Varu;^a that those waters belong which, (whilst being part) of flowing water, do not flow ; and Varu;^a's quickening (sava) is that Ra^asuya : therefore he sprinkles him therewith. This is one kind of water : it is that he now brings. 13. He then catches such (water) as it rains while the sun shines, with, * Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on me, hail ! — Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles: it is wuth lustre he thereby sprinkles him, and lustrous V KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 1 6. 77 as the sun he thereby makes him. And pure indeed is such water as it rains while the sun shines, for before it has reached this (earth), he catches it : he thus makes him pure thereby. This is one kind of water : it is that he now brings. 14. He then takes (water) from a pond with, 'Pleasing ye are, bestowers of kingship: be- stow ye kingship on me! — Pleasing ye are, bestowers of kingship : bestow ye kingship on N.N.!' With that (water) he sprinkles: he thereby makes the people steady and faithful to him. This is one kind of water : it is that he now brings. 15. He then draws (water) from a well with, ' Fold-dwellers ye are, bestowers of kingship : bestow ye kingship on me, hail ! — Fold- dwellers ye are, bestowers of kingship : bestow ye kingship on N.N.!' With this (water) he sprinkles. He thereby brings (some of) the water which is beyond this (earth), and also (he does so) for the completeness of the waters, this is why he sprinkles him therewith. This is one kind of water : it is that he now brines. 16. He then takes dew-drops^ with, ' Devoted ^ ^ Sayawa explains ' prushva ' by ' nihara<^ ' (mist water), the com- mentators on Katy. XV, 4, 38, by ' hoar-frost.' - It is difficult to see in what sense the author takes vaja. While Mahidhara (V^g. S. X, 4) explains it by ' pleasing ' or ' desirable ' (ujyante ^anai^ kamyante^nnanishpattihetutvat) ; Sayawa leaves a choice between that meaning (sarvai^ kamyamana) and that of ' obedient, submissive' (yadva vajya stha, niharo hi nadipravahavan manushyadigatim na pratibadhnati, ato vajyatvam prushva;/am an- nadyatmakatvam upajKxdayati ; MS. I. O. 657). The St. Peters- burg dictionary gives the meaning ' submissive,' but leaves it doubtful whether it may not be derived from vaja, ' fat^ grease.' 78 i'ATAPATHA-BRAHMAiVA. ye are, bestowers of kingship: bestowye king- ship on me, hail! — Devoted ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles : it is with food he thereby consecrates him, and food he thereby bestows upon him. For even as this fire burns up (the wood) so does that sun yonder, even in rising, burn up the plants, the food. But those waters coming down, quench that (heat), for if those waters were not to come down, there would be no food left remaining here : it is with food he thus sprinkles him. This is one kind of water : it is that he now brings. 17. He then takes honey with, 'Most powerful ye are, bestowers of kingship: bestow ye kingship on me, hail! — Most powerful ye are, bestowers of kingship : bestow ye kingship on N. N. ! ' With this (water) he sprinkles, and it is by the essence of the waters and plants that he thereby sprinkles him. This is one kind of water : it is that he now brings. 18. He then takes embryonic (waters) of a calving cow with, 'Mighty ye are, bestowers of king- ship : bestow ye kingship on me, hail ! — Mighty ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles : it is with cattle he thereby consecrates him. This is one kind of water : it is that he now brings. 19. He then takes milk with, ' Man-supporting ye are, bestowers of kingship: bestow ye kingship on me, hail! — Man-supporting ye are, bestowers of kingship: bestow ye king- ship on N.N.!' With that (water) he sprinkles: V KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 24. 79 it is with cattle he thereby consecrates him. This is one kind of water : it is that he now brings. 20. He then takes clarified butter with, 'All- supporting ye are, bestowers of kingship: bestow ye kingship on me, hail ! — All-support- ing ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles : it is with the essence of cattle he thereby consecrates him. This is one kind of water : it is that he now brings. 21. Having then caught up (moist) sun-motes with the hollow of his hands, he mixes them (with the other kinds of water), with, 'Self-ruling waters ye are, bestowers of kingship: bestow ye kingship on N. N. ! ' For those sun-motes are indeed self-ruling waters, since they are flowing, as it were, and, not yielding to one another's superiority, keep being now higher now lower : he thus thereby bestows self-ruling power upon him. This is one kind of water : it is that he now brings. 22. These then are seventeen (kinds of) water he brings together, for Pra^^apati is seventeenfold, and Pra^apati is the sacrifice : that is why he brings together seventeen kinds of water. 23. Now sixteen kinds of water are those he offers upon ; and he offers sixteen oblations : that makes thirty-two. On two of them he does not offer, viz. on the water from the Saras vati and on the sun- motes : that makes thirty-four. For three and thirty are the gods, and Pra^apati is the thirty- fourth : he thus makes him to be Pra^apati (the lord of creatures). 24. And as to why he takes (water) each time after offering, — the ghee, to be sure, is a thunder- 8o S-ATAPATHA-BRAHMAA^A. bolt : having won them, one by one, by means of that thunderbolt, the ghee, and made them his own, he takes them. 25. And as to why he does not offer on the (water) from the Sarasvati, — Sarasvati, to be sure, is (the goddess of) Speech, and the ghee is a thunder- bolt : ' Lest I should injure (the goddess of) Speech ! ' thus (he thinks, and) therefore he does not offer on the water from the Sarasvati.- 26. And as to why he does not offer on the sun- motes : ' Lest I should offer that oblation in a doubtful way ^ ! ' thus (he thinks, and) therefore he does not offer on the sun-motes, 27, He pours them together into an udumbara vessel with, ' Let the honey-sweet mix with the honey-sweet!' — 'Let those full of essence mix with those full of essence ! ' he thereby says ; — 'Winning great power (kshatra) for the Ksha- triya! ' in saying this he prays in a covert way for power to the Sacrificer. 28, He deposits them in front of the Maitra- varu;^a's hearth, with, ' Unimpaired rest ye, the strengthful ! ' — 'unimpaired by the Rakshas rest ye ! ' he thereby says ; and by ' strengthful ' he means to say 'powerful;' 'bestowing great power on the Kshatriya;' — in saying this he prays in an overt way for power to the Sacrificer. Fifth BRAHMAivA. I. He consecrates him at the midday Soma-feast. Now Pra^apati is that sacrifice which is here per- formed, and whence these creatures have been ^ On account of the doubtful nature of the watery sun-motes. V KAiVDA, 3 ADHYAYA, 5 BRAHMAiVA, 5. 8 1 produced, — and so they are even now produced after this one : he thus places him in the very middle of that Pra^apati, and consecrates him in the middle. 2. Before the Mahendra (cup) has been drawn, — for that Mahendra cup is Indra's special (nishke- valya) cup, and so is that Nishkevalya Stotra (hymn) and Nishkevalya ^'astra (recitation) ; and the Sacrificer is Indra : he thus consecrates him in his own resting-place. Hence before the Mahendra (cup) has been drawn, — 3. He spreads a tiger-skin in front of the Maitra- varu;za's hearth ^ with (Va^. S. X, 5), 'Thou art Soma's beauty.' For because when Soma flowed through Indra he (Indra) thereupon became a tiger, therefore he is Soma's beauty : this is why he says, 'Thou art Soma's splendour;' — 'may my beauty become like unto thine!' He thus bestows the tiger's beauty on him : therefore he says, ' May my beauty become like unto thine ! ' 4. He then offers the Partha oblations. Now Frtthin Vainya was consecrated first of men. He desired that he might appropriate to himself all food. They offered up for him those (oblations), and he appropriated to himself all the food here on earth. They would even call forest beasts to him, saying, ' Come hither thou (beast) so and so, the king wants to cook thee ! ' Thus he appropriated all food here on earth ; and verily he appropriates to himself all food for whom that knows this those (oblations) are offered. 5. There are twelve of them, — for there are ^ Viz. before the 'waters' deposited there, according to V, 3, 4,28. [41] G 82 ^ATAPATHA-BRAHMAA'A. twelve months In the year : therefore there are twelve of them. 6. Six he offers before, and six after, the consecra- tion : he thereby places him in the very middle of that Pra^apati, and consecrates him in the middle. 7. Now of those which he offers before the consecration, Br/haspati is the last (recipient), and of those which he offers after the consecration, Indra is the first ; — but Br/haspati is priestly dignity (brahma), and Indra is might, vigour: with these two kinds of vigour he thus encloses him on both sides. 8. Those which he offers before the consecration, he offers (resp.) with, 'To Agni hail!' — Agni is brightness (te^as) : with brightness he thus sprinkles (endows) him ; — ' ToSomahail! ' — Soma is princely power (kshatra) : with princely power he thus sprinkles him; — ' To Savitr/ hail ! ' — Savitrz is the impeller of the gods : impelled by Sa.vitri he thus consecrates him ; — ' ToSarasvatihail !' — Sarasvati is Speech : he thus sprinkles him with Speech ; — ' To Pushan hail! ' — Pushan is cattle : with cattle he thus sprinkles him ; — ' To Br/haspati hail ! ' — Brz- haspati is priestly dignity : with priestly dignity he thus sprinkles him. These he offers before the consecration : these are called the Agni-named ones. 9. Those which he offers after the consecration, he offers (resp.) with, 'To Indra hail!' — Indra is vigour : with vigour he thus sprinkles him ; — ' To the roar haill' — roar means vip-our : with viorour he thus sprinkles him; — 'To the noise hail!'^ — noise means vigour : with vigour he thus sprinkles him; — 'To Amss. hail!' — Ainsdi is vigour: with vigour he thus sprinkles him ; — 'To Bhaga hail ! ' — Bhaga is vigour : with vigour he thus sprinkles V KAiVDA, 3 ADHYAYA, 5 BRAHMAiVA, I 3. 83 him; — 'To Aryaman hail!' — he thus makes him the friend (aryaman) of everything here. These he offers after the consecration : these are called the A Aditya-named ^ ones. 10. In front of the Maitravaru;^a's hearth are the (four) consecration vessels in which that consecration water is contained ^. 11. There is a palai'a (butea frondosa) one: with (the water of) that (vessel) a Brahman sprinkles ; — the Pala5a tree is priestly dignity (brahman) : it is with priestly dignity that he sprinkles (endows) him. 12. There is an udumbara (ficus glomerata) one : therewith one of his own (kinsmen, or brothers) sprinkles. The udumbara tree means sustenance, (that is) food, and the * own ' means sustenance, for as far as a man's own goes, so far he does not hunger : thereby his ' own ' is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel). 13. There is one made of the foot (stem) of the nyagrodha (ficus indica) : therewith a friendly (mitrya) Rafanya sprinkles : for by its feet ^ the * Viz. because three of the recipients of these libations — Amsa., Bhaga and Aryaman — belong to the deities called Adityas, or sons of Aditi, ^ The water in the Udumbara vessel is now distributed into these four (smaller) vessels. ^ That is, by its pendant branches. It is well known that the ficus indica, or banyan-tree, as it is ordinarily called, has the habit of bending its branches down to the ground, which then strike root and develop new secondary trunks, so that a single tree may in course of time form a large grove. Hence the name here used for the tree (nyag-rodha, the downward-growing one). 'A family tends to multiply families around it, till it becomes the centre of a tribe, just as the banyan tends to surround itself with a forest of its own offspring.' INIaclennan, Primitive Marriage, p. 269. G 2 84 ■SATAPATHA-BRAHMAiVA. nyagrodha tree is supported, and by the friend (mitra) the Rac^anya (nobleman or king) is supported : therefore a friendly Ra^anya sprinkles with (the water of a vessel) made of the foot of a nyagrodha. 14. There is an a^vattha (ficus religiosa) one : therewith a Vaii"ya sprinkles. Because Indra on that (former) occasion called upon the Maruts staying on the Ai'vattha tree \ therefore a Vai^-ya sprinkles with an ai'vattha (vessel). These are the consecration vessels. 15. He then prepares two strainers (pavitra), with (Va^. S. X, 6), ' Purifiers ye are, Vish;^u's own ; ' — the significance is the same (as before ^). He weaves gold (threads) into them. With them he purifies those consecration waters. As to why he weaves gold (threads) in, — gold is immortal life : that immortal life he lays into these (waters), and hence he weaves gold (threads) in. 16. He purifies with, ' By the impulse of S3.vitrt I purify you with a flawless purifier, with the rays of the sun.' The significance is the same (as before^). ' Not downfallen thou art, the friend of Speech, born of heat,' — ' unimpaired by the Rakshas ' he means to say when he says, * not downfallen ; ' — ' the friend of Speech ' — as long as there is water in the vital airs, so long (man) speaks with speech : therefore he says, ' the friend of Speech.' ' See above, p. 34, note i. The Maruts are constantly identi- fied with the Yis, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman). - See I, I, 3, I (part i, p. 19). ^ See I, I, 3, 6 (part i, p. 21). V KAA^DA, 3 ADHYAYA, 5 BRAHMAA^A, 20. 85 I 7. ' Born of heat ' he says, for from fire springs smoke, from smoke the cloud, from the cloud rain, — it is from fire that these are produced : hence he says, ' born of heat.' 18. 'Soma's portion thou art;' for when they consecrate him with those (waters), then there is an oblation : therefore he says ' Soma's portion thou art;' — 'Hail, spiriters of kings!' — it is with ' Hail ' that he thus purifies them. 19. He distributes them over those (consecration) vessels, with (Va^. S. X, 7), ' Playmates are these glorious waters;' — 'not overbearing' he means to say, when he says ' playmates ; ' and by ' these glorious waters ' he means to say ' the powerful ones;' — 'unimpaired, active, enveloping,' he thereby means to say ' ye are unimpaired by the Rakshas ; ' — 'In the habitations Varu;2a hath made a home;' — the habitations are the people (clans) : ' in the people Varu;^a has made a support ' he thereby says; — 'he, the child of the waters, in the best of mothers;' — for he who performs the Ra^asuya is indeed the child of the waters : therefore he says, ' the child of the waters, in the best of mothers.' 20. He then makes him (the king) put on garments. There is that one called tarpya ^ ; therein are ^ This is variously explained, by Katyayana and Saya«a, as a linen one, or simply one soaked in ghee, or a tripawa one — i. e. one made of triparwa plants, or a thrice saturated one (with ghee) — or one woven out of materials derived from the t;-/pa plant. It is quite evident that they did not exactly know what to make of it. Indeed, it would almost seem as if the author of the Brahma;/a himself was already doubtful as to the meaning of the term. Goldstiicker (s.v. abhishe/('aniya) perhaps rightly takes it to mean a silk under-garment. 86 ^-ATAPATHA-BRAHMAiVA. wrought ^ all forms of sacrifice : that he makes him put on, with (Va^. S. X, 8), ' Thou art the inner caul of knighthood (kshatra)!' He thus causes him to be born from out of what is the inner caul (amnion) of knighthood. 2 1. He then makes him put on one of undyed wool, with, 'Thou art the outer caul of knight- hood!' He thus causes him to be born from what is the outer caul (chorion) of knighthood. 22. He then throws over the mantle, with, ' Thou art the womb of knighthood!' He thus causes him to be born from what is the womb of knight- hood. 23. He then draws the head-band together, and conceals it (tucks it under) in front ^, with, 'Thou art the navel of knighthood!' He thus places him in what is the navel of knighthood. 24. Now some wind it quite round about (the navel) saying, ' that (band) is his navel, and this navel goes all round.' But let him not do this, but let him merely tuck it under in front, for this navel is in front. And as to why he makes him put on the garments ; — he thereby causes him to be born ^, ^ According to the commentators, figures of sacrificial spoons, cups, &c., are sewn in by means of a needle. ^ The commentators do not seem to be quite in accord in regard to this particular item of the ceremonial. The most natural expla- nation, however, seems to be this : the head-band (turban, ush;/isha) is wound (? once) round the head and tied behind ; the ends being then drawn over the shoulders so as to hang down from the neck in the manner of a brahnianical cord (or like the ribbon of an order); and being finally tucked in under the mantle somewhere near the navel. ^ Viz. inasmuch as the garments are intended to symbolically represent the vestures of the embryo and stages of birth. V KANDA, 3 ADHYAYA, 5 BRAHMAA^A, 27. Sy thinking, ' I will anoint him when born : ' that is why he makes him put on the garments. 25. Now some put off those garments \ and make him put on again the garment of initiation. But let him not do this ; for, the hmbs ^ being his natural vestments, they deprive him of his limbs, of his native bodily form. The garment of initiation belongs to Varu;^a. Let him put on one of those same garments : he (the priest) thereby causes him to be furnished with his limbs, his native bodily form. The garment of initiation belongs to Yaruna : he thus saves him from the Varumc garment of initiation. 26. And when he enters the bath ^ they throw it into (the water). This is a congruous ^ performance. After putting on one of those same garments he comes out (of the bath). Let him give away those (garments) either when the omentum of the barren cow has been offered^, or at the completing oblation ''. 27. He (the Adhvaryu) then strings the bow, with, 'Thou art Indra's Vr/tra-killer ;' for the bow ^ This change of garments takes place optionally when the Ma- hendra libation is about to be offered. Katy. XV, 5,16; 7, 23-26. ^ That is, according to Sayawa, the skin, &c. ^ That is, at the end of the Ra^asuya. In case of the change of garments before the Mahendra libation, the king keeps on the initiation garment in entering and coming out of the bath. This paragraph is of course put in here by anticipation, merely in order to state all that relates to the garments. * Viz. inasmuch as it is in accordance with what is done at an ordinary Soma-sacrifice, at the end of which the Sacrificer and his wife enter the bath and come forth with fresh garments. See part ii, p. 385. In the present case the king is to enter the bath clothed in one of those three garments, and in coming out he is to put on another of them. '^ See part ii, pp. 391-2. " For the Udavasaniya-ish/i, see ib. p. 389. 88 SATAPATHA-BRAHMAATA. is indeed a Vmra-killer, and the Sacrificer is Indra, — he is Indra in a twofold way, both as a Kshatriya, and as Sacrificer : therefore he says, ' Thou art Indra's Vmra-killer.' 28. He then strokes the two arms \ with, ' Mitra's thou art, — Varu/^a's thou art;' for the bow is within the two arms, and by his two arms the Ra^anya pertains to Mitra and Varu;m : therefore he says, ' Mitra's thou art, Varu/^a's thou art.' He hands it to him, with, 'May he slay V?^nra by thee ! ' whereby he means to say, ' May he slay by thee his spiteful enemy ! ' 29. He then hands him three arrows. That first one by which he pierces on shooting 2, that is one, that one is this earth, that one is called 'dr/ba.' And the one by which (the enemy) being pierced lies either living or dead, that is the second, that is this air, that is called ' ru^a.' And the one with which he misses (his aim) ^, that is the third, that is yonder sky, that is called * kshuma.' For these are the three (kinds of) arrows : therefore he hands him three arrows. 30. These he hands to him with, ' Protect ye him in front*! — Protect ye him from behind! — Protect ye him from the side! — Protect ye ^ Viz. the arms of the king, as it would seem, according to Sayawa ; but the arms (or ends) of the bow, according to Karka and Mahidhara. 2 Literally, on fixing (the arrow on the string) ; or perhaps, on hitting (the enemy). 2 Saya«a takes apa-radhnoti in the sense of 'he hurts (or hits)' the enemy. In the Ka«va text (Grantha MS.) the three arrows are called ru^a, drzVa, and kshupa resp. * Or perhaps, — whilst (he is) moving forward, — whilst moving backward, — whilst moving sideways. V KANDA, 3 ADHYAYA, 5 BRAHMAA^A, 35. 89 him from (all) quarters !' Thus he makes all the quarters safe from arrows for him. And as to why he hands the bow to him ; — this, the bow, truly is the nobleman's strength : it is because he thinks, ' I will consecrate him when endowed with strength ! ' that he hands the weapon to him ^ 31. Thereupon he makes him pronounce the avid formulas ^ (Va^. S. X, 9), 'In sight, ye mortals! ' This is mysterious, for mysterious is Pra^apati : he thus announces him to Pra^apati, and this one approves of his consecration ; and approved by him he is consecrated. 32. ' Present is Agni, the house-lord ; ' — Agni is the priesthood (brahman) ; he thus announces him to the priesthood ; and it approves of his consecra- tion, and approved by it he is consecrated. 33. 'Present is Indra, the far-famed ;' — Indra is the nobility : he thus announces him to the nobility ; and it approves of his consecration, and approved by it he is consecrated. 34. ' Present are Mitra and Varu/^a, the up- holders of the law;' — Mitra and Vavuna. are the out-breathing and in-breathing : he thus announces him to the out-breathing and in-breathing, and they approve of his consecration, and approved by them he is consecrated. 35. ' Present is Pushan, the all-possessing;' ^ For a sham fight with arrows forming part of the ceremony in the Black Ya^us ritual, see p. 100, note i. ^ That is, as would seem, the formulas of information (or per- haps of announcement, introduction) ; the first of these formulas beginning with avis (in sight), the others with the participle avitta, i.e. 'obtained, present;' Saya;/a and Mahidhara, however, taking it in the sense of ' informed,' — a meaning which, indeed, the word may perhaps have been intended to convey in these formulas. 90 ^ATAPATHA-BRAHMAA^A. Pushan is (the lord of) cattle : he thus announces him to the cattle, and they approve of his consecra- tion ; and approved by them he is consecrated. 36. ' Present are Heaven and Earth, the all- propitious;' — he thus announces him to those two, the heaven and the earth, and they approve of his consecration ; and approved by them he is consecrated. 2)"]. 'Present is Aditi, of wide shelter ;' — Aditi is this earth : he thus announces him to this earth, and she approves of his. consecration, and approved by her he is consecrated. Thus to whatever deities he announces him, they approve of his consecration, and approved by them he is consecratedi Fourth Adhyaya. First BRAHMAiVA. 1. He puts a piece of copper^ into the mouth of a long-haired man, with (Va^'. S. X, 10), ' Removed by sacrifice are the mordacious.' For verily he who performs the Ra^asuya escapes all kinds of death, all murderous blows, and old age alone is his death : hence whatever kind of death, whatever murderous blow there is, past that he now guides him, as past the mordacious ones. 2. And as to why it is of a long-haired man, — such a long-haired man is neither woman nor man ; for being a male, he is not a woman, and being long- haired (a eunuch), he is not a man. And copper (or bronze) is neither iron nor gold ; and those mordacious ones (snakes) are neither worms nor non-worms. And as to its being copper, — reddish ^ Lohayasa, literally, ' red metal,' apparently either copper, or an alloy of copper and some other metal. — The eunuch is sitting in the Sadas. V KANDA, 4 ADHYAYA, I BRAHMAA^A, Q. 9 I to be sure are mordacious ones : therefore (he throws it in the face) of a long-haired man. 3. He then makes him ascend the regions, with (Vaf. S. X, 10-14), 'Ascend thou the East! May the Gayatri (metre) protect thee, the Rathantara-saman, the threefold stoma, the spring season, the Priesthood, that precious treasure ! ' 4. 'Ascend thou the South! May the Tri- sh/ubh protect thee, the Br/hat-saman, the fifteenfold stoma, the summer season, the Knighthood, that precious treasure!' 5. ' Ascend thou the West! May the 6"agati protect thee, the Vairupa-saman, the seven- teenfold stoma, the rainy season, the Peasan- try, that precious treasure!' 6. 'Ascend thou the North! May the Anu- sh/ubh protect thee, the Vaira^a-saman, the twenty-onefold stoma, the autumn season, fruit, that precious treasure!' 7. ' Ascend thou the upper region ! May the Pahkti protect thee, the .^'akvara and Raivata- samans, the thrice-ninefold and the three and thirtyfold stomas, the winter and dewy season, spiritual lustre, that precious treasure!' 8. And as to why he makes him ascend the quarters, — that is a form of the seasons : it is the seasons, the year, that he thereby makes him ascend ; and having ascended the seasons, the year, he is high, high above everything here, and everything here is below him. 9. On the hind part of the tiger's skin ^ a piece of ^ This was spread out in front of the Maitravaruwa's hearth, see V, 3, 5, 3- 92 SATAPATHA-BRAHMAiVrA. lead Is laid down. He kicks it off widi his foot, with (Va^. S. X, 14), 'Kicked off is Namu/^i's head ! ' Now there was once an Asura, Namu/t'i by name. Indra knocked him down, and trod with his foot upon him. And in that he, thus trodden upon, bulged out, that (is the origin of) a rupture. He tore off his head with his foot, and therefrom sprang a goblin (Rakshas). That one kept calling out to him, ' Whither art thou going ? Where wilt thou rid thyself of me ? ' 10. He beat it off with (a disk of) lead : hence lead is soft, for it has lost its spring, as it beat off (the goblin) with all its might. Hence also, while being like gold, it is not worth anything ; for it has lost its spring, as it beat off (the goblin) with all its might. And so, indeed, he (Indra) thereby beat off the fiends, the Rakshas ; and in like manner this one (the king) thereby beats off the fiends, the Rakshas. 11. He then makes him step upon the tiger's skin, with (Vaf. S. X, 15), 'Thou art Soma's beauty ; ' — For because when Soma flowed through Indra, he (Indra) thereupon became a tiger, and therefore he is Soma's beauty : this is why he says, ' Thou art Soma's beauty ; ' — ' May my beauty be like unto thine!' — The tiger's beauty he thereby bestows upon him : therefore he says, ' May my beauty be like unto thine ! ' 12. Below (the king's foot) he throws a (small) gold plate, with, ' Save (him) from death ! ' — Gold is immortal life : he thus takes his stand on immortal life. 13. Then there is (another) gold plate, perforated either with a hundred, or with nine, holes. If with V KAiVDA, 4 ADHYAYA, I BRAHMAiVA, 1 6. 93 . ft a hundred holes, — man here Hves up to a hundred (years), and has a hundred energies, a hundred powers ; therefore it is perforated with a hundred holes. And if with nine holes, — there are in man those nine vital airs : therefore it is perforated with nine holes, 14. That (gold plate) he lays upon his head, with, ' Might thou art, victory thou art, immortality thou art!' Gold being immortal life, he thus lays immortal life into him. And as to why there are gold plates on both sides, — gold being immortal life, — he thus encloses him on both sides with immortal life : this is why there are gold plates on both sides. 15. He then lifts up his arms, with (Va^. S. X, 16'), 'Golden-bodied, ye two lords rise like the sun: mount ye the chariot, O Mitra and Varu/^a, and thence behold Aditi and Diti!' Mitra and Varu;^a verily are the two arms, and the chariot (-seat) is the man : therefore he says, ' Mount ye the chariot, O Mitra and Varu/^a ! ' — ' thence be- hold Aditi and Diti ! ' By this he means to say, ' See ye your own (property) and that of others ! ' 16. Let him not lift up (the king's arms) with that one, but let him rather lift them up with, 'Thou art Mitra, thou art Varu7^a;' for Mitra- Varu^za are the two arms, and by his arms the Ra^anya belongs to Mitra and Varu;^a : let him therefore lift up his arms with, ' Thou art Mitra, thou art Varu;/a.' ' In 7?/k S. V, 62, 8 the verse runs as follows: — At the glow of the dawn, at the rising of the sun, ye, O Mitra and Varuwa, mount your golden-formed, iron-pillared chariot ; thence ye behold Aditi and Diti (? the boundless space and the bounded). 94 S-ATAPATHA-BRAHMAATA. 1 7. And as to why he anoints him (standing) with upstretched arms ; — those arms in truth are the Ra^anya's power, and power also is that collected essence of the waters wherewith he now anoints him : ' Lest that power, the collected essence of the waters, weigh down (paralyze) this power of mine, the arms,' thus he thinks, and therefore he anoints him (standing) with upstretched arms. Second BRAHMAiVA. 1. He (the king) is anointed (sprinkled) whilst standinof with his face turned towards the east. A Brahman — either the Adhvaryu, or he who is his (the king's) court chaplain — sprinkles him in front, from behind ; — 2. With (Va^. S. X, 17), 'With Soma's glory I sprinkle thee,' — 'with vigour' he thereby says ; — ' With Agni's glow. . .^,' — 'with vigour' he thereby says; — 'With S^rya's splendour . . . ,' — 'with vigour' he thereby says ; — 'With Indra's energy . , . ,' — 'with vigour' he thereby says ; — ' Be thou the chieftain of chiefs!' — 'be thou the supreme king of kings' he thereby says; — 'Guard (him)^ against darts!' — darts meaning arrows, it is past murder by arrows that he thus guides him : there- fore he says, * guard him against darts ! ' 3. [Va^. S. X, 18] ' Quicken him, O gods, to ^ While the preceding formula is used by the priest, the present and two succeeding ones (each with the words ' . . . I sprinkle thee; guard him against darts!') are pronounced by the other three persons specified in V, 3, 5, 12-14, ^^ch sprinkling the king with the water in his respective vessel. - Mahidhara explains : ' O Soma, protect him, the Sacrificer, in overcoming the enemy's missiles.' V KAiVDA, 4 ADIIYAYA, 2 BRAHMAiVA, 4. 95 be unrivalled ! ' — he thereby says, ' Quicken him, O gods, so as to be without an enemy ; ' — ' For great chiefdom, for great lordship! ' — in this there is nothingf obscure; — 'For man-rule!' — 'for the ruling of men' he thereby says; — 'For Indra's lordly sway! ' — 'for power' he means to say, when he says, 'for Indra's lordly sway!' — 'Him, the son of such and such (a man), the son of such and such (a woman),' — whatever be his parentage regarding that he says this ; — ' of such and such a people ' — that is to say, of the people whose king he is ; — ' This man, O ye (people), is your king, Soma is the king of us Brahmans ! ' — he thereby causes everything here to be food for him (the king) ; the Brahman alone he excepts : therefore the Brahman is not to be fed upon, for he has Soma for his king \ 4. He (the king) then rubs the sprinkled water ^ Either at this juncture, or after the game at dice, the Hotrt recites the legend of ^una^jepha, as given Ait. Br. VII, 13-18. — ' King Harij-z^andra, of the race of Ikshvaku, being childless, made a vow that if he obtained a son he would sacrifice him to Varuwa. A son was born, who received the name of Rohita, but the father postponed, under various pretexts, the fulfilment of his vow. When at length he resolved to perform the sacrifice, Rohita refused to be the victim, and went out into the forest, where he lived for six years. He then met a poor Brahman i?zshi called Ai;^igarta, who had three sons, and Rohita purchased from A^igarta, for a hundred cows, the second son, named -S"una/?jepha, to be the substitute for himself in the sacrifice. Varu7;a approved of the substitute, and the sacrifice was about to be performed, the father receiving another hundred cows for binding his son to the sacrificial post, and a third hundred for agreeing to slaughter him. -S'una/z.vepha, however, saved himself by reciting verses in honour of different deities, and was received into the family of Vi^vamitra, who was one of the officiating priests.' Dowson, Diet, of Hindu Mythology. 96 ^-ATAPATHA-BRAHMAiVA. over himself with the horn of a black antelope ; for that collected essence of the waters wherewith he now anoints him means vigour : ' May this vigour of mine spread through my whole self,' thus he thinks, and therefore he rubs it all over himself. 5. He rubs it over himself, with (Vaf". S. X, 19), ' Forth from the back of the mountain, of the bull,' — even as the mountain stands out here, even as the bull stands out beyond the cattle, so does he who performs the Ra^asuya stand out beyond every- thing here, and everything here is below him : therefore he says, ' Forth from the back of the mountain, of the bull,' — ' The ships keep moving, the self-pouring; they, the upwards bent, have turned back downwards, flowing after the dragon of the deep ^' 6. He then makes him step the (three) Vish/^u- steps within (the extent of) the tiger's skin, with, 'Vish;^u's outstepping thou art! Vish;^u's outstep thou art! Vish;/u's step thou art!' Now Vish;^u's outstepping (vikrama;/a), Vish;m's outstep (vikranta), and Vish^^u's step (kranta) ^ are these (three) worlds : thus having ascended these worlds, he Is high above everything here, and every- thing here is below him. 7. He then pours the remainders (of the water) together into the Brahman's vessel : he thereby makes the Brahman an object of respect after the king, whence the Brahman Is an object of respect after the king. ^ Ahi Budhnya, the ni^^o)!/ ocj^is of Hellenic mythology (St. Peters- burg diet.). ^ In the Black Ya^us ritual the three steps are called ' krama, kranta, and vikranta.' V KANDA, 4 ADHYAYA, 2 BRAHMAiVA, lO. 97 8. And to him who is his (the king's) dearest son, he hands that vessel, thinking, ' May this son of mine perpetuate this vigour of mine ! ' 9. He then returns to the Garhapatya fire, (his son) holding on to him behind, and offers, with (Va^. S. X, 20), ' O Pra^apati, than thee none other hath encompassed all these forms : for whatsoever object we sacrifice, let that accrue unto us! — This one is the father of N. N. ! ' — him who is the son, he makes the father, and him who is the father, he makes the son ^ : he thereby links together the vigour of both of them. — ' N. N. is the father of this one ! ' him who is the father, he makes the father, and him who is the son, he makes the son : after linking together the vigour of these two, he puts it again in the proper way, — ' May we be the lords of riches, hail ! ' — this is the blessing of that ceremony : a blessing he thereby invokes, 10. And any residue that is left over, he offers in the Agnidhriya ; for redundant is that residue, and A redundant also is the Agnidhriya, — in the Garha- patya they cook the oblations, and in the Ahavaniya they offer, but that one is redundant : thus he puts the redundant to the redundant. He offers it on the north part (of the hearth), for that is the region of that god (Rudra) : hence he offers it on the north ^ By way of illustration, Mahidhara explains what would have happened at the inauguration of king Da^aratha (of Ayodhya), the father of Rama; viz. in that case the first formula would run, — 'Rama is the father of Da^aratha;' and the second — ' Daj'aralha is the father of Rama.' According to the ceremonial of the Black Ya^us the offering of the residue takes place at the house (first of the favourite son, according to Apastamba, and then) of the queen. Taitt. S., vol. ii, \). 154. [41] II 98 SATAPATHA-BRAHMAiVA. part. He offers with, ' O Rudra, whatever potent^ highest name is thine, therein thou art an offering, thou art a home-offering, hail 1' Third BRAHMAiVA. A 1. North of the Ahavaniya he places a hundred, or more than a hundred, cows of that relative of his. The reason why he does so is this : 2. When Varu;^a was consecrated, his energy, his vigour departed from him. Probably ^ that collected essence (life-sap) of the waters wherewith they were sprinkling him, drove out his energy, his vigour. He found it in the cattle, and because he found it in them, therefore cattle are an object of respect. And having found it in the cattle, he again took to him- self his energy, his vigour. And in like manner this one ; — that energy does not indeed depart from him, but he does it (thinking), ' This Ra^asuya is Varu;^a's consecration, and Varu/^a did so.* 3. He takes down the chariot (from the stand ^) ; for whatever turns away from the warrior (ra^anya) that he overtakes with his chariot : for this reason he takes down the chariot. 4. He takes it down with (Va^. S. X, 21), 'Thou art Indra's thunderbolt ! ' The chariot is indeed a thunderbolt ; and the Sacrificer is Indra ; — he is Indra for a twofold reason, namely because he is a ^ The meaning of krivi (krayi, Taitt. S.) is doubtful. Mahi- dhara derives it from ' kar ' (to make or injure), in the sense of either ' efificacious,' or ' destructive.' — A Grantha MS. of the Ka«va text reads kavi, 'wise.' ^ I am now inchned to think that some such meaning as ' prob- ably, perhaps ' (more nearly, German ' wohl '), fits all the passages (in the Brahma^as at all events) where jajvat occurs. ^ See above, V, i, 4, 3 seq. V KAiVDA, 4 ADHYAYA, 3 BRAHMAA^A, 8. 99 Kshatriya, and because he is a Sacrificer : therefore he says, ' Indra's thunderbolt thou art.' 5. Having turned it (so as to stand) inside the Vedi, he yokes it with, ' I yoke thee by the direc- tion of Mitra and Varu?^a, the directors^;' for Mitra and Varu;^a are the two arms, and by his arms the Ra^^anya belongs to Mitra and Varu;/a : that is why he says, ' I yoke thee by direction of Mitra and Varu/za, the directors.' 6. He yokes it with four (horses). He passes along by the same way as that on which the dakshi;] L 146 ^ATAPATHA-BRAHMAiVA. created (set free). It pervaded everything here ; and because it pervaded (ap) whatsoever there was here, therefore (it is called) water (apa//) ; and because it covered (var), therefore also it (is called) water (var). 10. He desired, 'May I be reproduced from these waters ! ' He entered the waters with that triple science. Thence an egg arose. He touched it. ' Let it exist ! let it exist and multiply ! ' so he said. From it the Brahman (neut.) was first created, the triple science. Hence they say, ' The Brahman (n.) is the first-born of this All' For even before that Person the Brahman was created ^ : it was created as his mouth. Hence they say of him who has studied the Veda, that ' he is like Agni ; ' for it, the Brahman (Veda), is Agni's mouth. 11. Now the embryo which was inside was created as the foremost (agri) : inasmuch as it was created foremost (agram) of this All, therefore (it is called) Agri : Agri, indeed, is he whom they mys- tically call ^ Agni ; for the gods love the mystic. And the tear (a^ru, n.) which had formed itself ^ become the ' ai'ru ' (m.) : 'a^rru' indeed is what they mystically call ' a^^va' (horse), for the gods love the of the universe, and the parallehsm between Yak and Xo'yoy, see Weber, Ind. Stud. IX, p. 473 seq. ; Muir, Or. S. T. V, p. 391. Thus Vank. Br. XX, 14, 2, ' Pra^apati alone existed here. He had Yak indeed as his own, as a second to him.' ^ Muir takes this differently, — Further, (as) the Veda was first created from that IMale, therefore it was created his mouth. This translation, however, takes no account of the particle ' hi.' ^ For the construction, see above, paragraph 2, with note. ^ Literally, which had flowed together. It is explained as the embryonic liquid in the amnion, or innermost membrane envelop- ing the foetus. VI KANDA, I ADHYAYA, I BRAHMAiVA, 1 5. I47 mystic. And that which, as It were, cried ^ (ras), became the ass (rasabha). And the juice which was adhering to the shell (of the egg) became the he-goat (a^a^). And that which was the shell became the earth. 12. He desired, 'May I generate this (earth) from these waters!' He compressed it^ and threw it into the water. The juice which flowed from it became a tortoise ; and that which was spirted upwards (became) what is produced above here over the waters. This whole (earth) dissolved itself all over the water : all this (universe) appeared as one form only, namely, water. 13. He desired, ' May it become more than one, may it reproduce itself!' He toiled and practised austerity ; and worn out w^ith toil and austerity, he created foam. He was aware that ' this indeed looks different, it is becoming more (than one) : I must toil, indeed ! ' Worn out with toil and austerity, he created clay, mud, saline soil and sand, gravel (pebble), rock, ore, gold, plants and trees : therewith he clothed this earth. 14. This (earth), then, was created as (consisting of) these same nine creations. Hence they say, ' Threefold (three times three) is Agni ; ' for Agni is this (earth), since thereof the whole Agni (fire- altar) is constructed. 15. 'This (earth) has indeed become (bhu) a foundation ! ' (he thought) : hence it became the earth (bhumi). He spread it out (prath), and it ' ? Or, that part (of the egg) which made a noise (in cracking). ^ The word ' a^a ' is apparently fancifully taken here in the sense of ' unborn (a-^'-a).' ^ That is, the earth when as yet in the form of the egg-shell. L 2 148 ^-ATAPATHA-BRAHMAiVA. became the broad one (or earth, pr/thivi). And she (the earth), thinking herself quite perfect \ sang ; and inasmuch as she sang (ga), therefore she is Gayatri. But they also say, ' It was Agni, indeed, on her (the earth's) back, who thinking himself quite perfect, sang ; and inasmuch as he sang (ga), there- fore Agni is Gayatra.' And hence whosoever thinks himself quite perfect, either sings or delights in song ^. Second BRAHMAiVA. 1. That Pra^apati desired, ' May it multiply, may it be reproduced ! ' By means (or, in the form) of Agni he entered into union with the Earth : thence an egg arose. He touched it : ' May it grow ! May it grow and multiply ! ' he said. 2. And the embryo which was inside was created as Vayu (the wind). And the tear which had formed itself became those birds. And the juice which was adherine to the shell became those sun-motes. And that which was the shell became the air. 3. He desired, 'May it multiply, may it reproduce itself!' By means of Vayu he entered into union with the Air: thence an egg arose. He touched it, saying, ' Bear thou glory ! ' From it yonder sun was created, for he indeed is glorious. And the tear which (ajru) formed itself became that varie- gated pebble (a-9man) ; for ' a^ru ' indeed is what ^ Abhimaninistrivigraha yasmad agayad tasmad iya7« Gayatri, Say. — ' Because, like a haughty woman, she (the earth) sang, therefore she is Gayatri.' ^ On this ilkistration, which might either be taken as applying to men in easy circumstances, not troubled with cares ; — or, perhaps, to a new-born child which cries out lustily, and likes to be sung to, — Sayawa only remarks, — tasmad u haitad iti svabhavanuvada/?, karyadharmcwa kara^adharmanupadanaya. VI KANDA, I ADHYAYA, 2 BRAHMAiVA, 8. 1 49 they mystically call ' airnan,' for the gods love the mystic. And the juice which was adhering to the shell became those sunbeams. And that which was the shell became the sky. 4. He desired, ' May it multiply, may it reproduce itself! ' By means of the Sun he entered into union with the Sky : thence an egg arose. He touched it, saying, ' Bear thou seed ! ' From it the moon was created, for he (the moon) is seed. And the tear which formed itself became those stars. And the juice which was adhering to the shell became those intermediate quarters ; and that which was the shell became those (chief) quarters (points of the com- pass). 5. Having created these worlds, he desired, * May I create such creatures as shall be mine in these worlds ! ' 6. By his Mind (manas) he entered into union with Speech (va/6) : he became pregnant with eight drops. They were created as those eight Vasus ^ : he placed them on this (earth), 7. By his Mind he entered into union with Speech : he became pregnant with eleven drops. They were created as those eleven Rudras ^ : he placed them in the air. 8. By his Mind he entered into union with Speech : he became pregnant with twelve drops. They were created as the twelve Adityas ^ : he placed them in the sky. ' As here, this class of deities — whose sphere of action are the terrestrial regions — was associated with Agni, the guardian of the earth, at III, 4, 2, i. ^ Another class of (storm) deities, here associated with Vayu, the wind, the guardian of the air-region. ' This class of deities (of light) are here associated with the 150 .SATAPATHA-BRAHMAiVA. 9. By his Mind he entered into union with Speech : he became pregnant. He created the All-gods : he placed them in the quarters. 10. And so they say, 'After Agni having been created, the Vasus were created : he placed them on this (earth); — after Vayu, the Rudras : (he placed) them in the air ; — after the sun, the Adityas : (he placed) them in the sky; — after the moon, the All-gods ^ : he placed them in the quarters.' 11. And so they say, ' Pra^apati, having created these worlds, was firmly established on the earth. For him these plants were ripened ^ into food : that he ate. He became pregnant. From the upper vital airs he created the gods, and from the lower vital airs the mortal creatures.' In whatever way he created thereafter, so he created ; but indeed it was Pra^apati who created everything here, whatsoever exists. 12. Having created creatures he, having run the whole race, became relaxed ^ ; and therefore even now he who runs the whole race becomes indeed Sun, who indeed is called the Aditya in paragraphs 4 and 10 (instead of Surya). ^ Professor Weber (Ind. Stud. XIII, p. 268) has drawn attention to the discrepancy between this passage and III, 4, 2, i, where the Vijve Deva-^ (with Bn'haspati) are denied the privilege of forming a special class of deities, — this being one of many points of differ- ence, doctrinal as well as linguistic, between Books 1-5 and 6-10. - Professor Delbriick, Altind. Synt. p. 147, reads ' apa/l'anta,' — the plants matured fruit. ^ Literally, he fell asunder, or to pieces, became disjointed. Hence, when the gods ' restored ' Pra^apati (the lord of generation, identified with the sacrifice, and with Agni, the fire), the verb used is samskn, ' to put together ;' and this putting together, or restora- tion, of Pra^apati is symbolically identified with the building up of the fire-altar. VI KANDA, I ADHYAYA, 2 BRAHMAiVA, 1 6. I5I relaxed. From him being thus relaxed, the vital air went out from within. When it had gone out of him the gods left him. 13. He said to Agni, ' Restore me ! ' — * What will then accrue to me ? ' said he. — ' They shall call me after thee ; for whichever of the sons succeeds {in life), after him they call the father, grandfather, son, and grandson : they shall call me after thee, — restore me, then ! ' — ' So be it ! ' so (saying) Agni restored him : therefore, while being Pra^apati, they call him Agni ; and verily, whosoever knows this, after him they call his father, grandfather, son, and grandson. 14. He said, 'Whereon shall we set thee upV — * On the hita (set, or suitable, good) ! ' he said : the vital air is indeed something good, for the vital air is good for all beings. And inasmuch as he set him up on the hita, therefore one says, ' I shall set up, I am setting up, I have set up -.' 15. As to this they say, 'What is hita, and what is upahita ?' The vital air, forsooth, is the ' hita,' and speech is the ' upahita,' for it is on the vital air that this speech is based (upa-hita). The vital air, again, is the ' hita,' and the limbs are the ' upa- hita,' for on the vital air these limbs are indeed based. 16. This, then, was his (Pra^apati's) '>i'itya ' (Agni to be set up on an altar-pile) ; for he had to be built up (/^i) by him, and therefore was his '/^itya.' And ^ Upa-dha. Paragraphs 14 and 15 involve a double meaning of ihe word hita, the past particii)le of dha, to put, —viz. put, set, or suitable, beneficial. ^ Or, ' I shall put on,' &c., upa-dha, the verb used of the putting on of bricks in building up the altar. Cf. II, i, 2, 15. 152 S-ATAPATHA-BRAHMAiVA. SO indeed he now is the Sacrificer's ' /'itya ; ' for he is to be built up by him, and therefore is his ' /^tya.' 1 7. Now it was those five bodily parts (tanu) of his (Pra^apati's) that became relaxed, — hair, skin, flesh, bone, and marrow, — they are these five layers (of the fire-altar) ; and when he builds up the five layers, thereby he builds him up by those bodily parts ; and inasmuch as he builds up (/A), therefore they are layers (/iti). 18. And that Pra^apati who became relaxed is the year ; and those five bodily parts of his which became relaxed are the seasons ; for there are five seasons, and five are those layers: when he builds up the five layers, he thereby builds him up with the seasons ; and inasmuch as he builds up (lays down), therefore they are layers. 19. And that Pra^apati, the year, who became relaxed, is that very Vayu (wind) who blows yonder. And those five bodily parts of his, the seasons, which became relaxed, are the regions (or quarters) ^ ; for five in number are the regions, and five those layers : when he builds up the five layers, he builds him up with the regions ; and inasmuch as he builds up, therefore they are layers. 20. And the Fire that is laid down on the built (altar), that is yonder Sun ; — that same Agni is indeed (raised) on the altar, and that just because Agni had restored him (Pra^apati). 21. But they say, — Pra^apati, when relaxed, said to the gods, ' Restore me ! ' The gods said to Agni, ' In thee we will heal this our father Pra^apati.' — ^ That is, the four quarters, or cardinal points of the compass ; and the upper region, or rather the upward (or perpendicular) direction. VI KANDA, I ADHYAYA, 2 BRAHMAiVA, 26. I53 ' Then I will enter into him, when whole,' he said. — * So be it ! ' they said. Hence, while being Pra^a- pati, they yet call him Agni. 22. In the fire the gods healed him by means of oblations ; and whatever oblation they offered that became a baked brick and passed into him. And because they were produced from what was offered (ish/a), therefore they are bricks (ish/aka). And hence they bake the bricks by means of the fire, for it is oblations they thus make. 23. He spake, ' Even as much as ye offer, even so much is my happiness : ' and inasmuch as for him there was happiness (ka) in what was offered (ish/a), therefore also they are bricks (ish/aka). 24. Here now Aktakshya used to say, ' Only he who knows abundant bricks possessed of (special) prayers, should build up the fire (altar) : abundantly indeed he then heals Father Pra^apati.' 25. But Ta^^ya used to say, 'Surely the bricks possessed of prayers are the nobility, and the space- fillers ^ are the peasants ; and the noble is the feeder, and the peasantry the food ; and where there is abundant food for the feeder, that realm is indeed prosperous and thrives : let him therefore pile up abundant space-fillers ! ' Such then was the speech of those two, but the settled practice is different therefrom. 26. Now that father (Pra^apati) is (also) the son : ^ In contradistinction to the ya^ushmati (prayerful) bricks, which bear special names, and have special formulas attached to them; lokam-pr?'«a (space-filling ones) is the technical term for those bricks which have no special prayers belonging to them, but are piled up with a common formula (V%. S. XII, 54 ; Sa.t Br. VIII, 7, 2, 1 seq.), beginning 'lokam pn>/a X'^idram prma,' ' fill the space, fill the gap !' 154 5'ATAPATHA-BRAHMAiVA. inasmuch as he created Agni, thereby he is Agni's father ; and inasmuch as Agni restored him, thereby Agni is his (Pra^apati's) father; and inasmuch as he created the gods, thereby he is the father of the gods ; and inasmuch as the gods restored him, thereby the gods are his fathers. 27. Twofold verily is this, — father and son, Pra^a- pati and Agni, Agni and Pra^apati, Pra^apati and the gods, the gods and Pra^apati — (for) whosoever knows this. 28. He builds up with \ 'By that deity' — that deity, doubtless, is Va/^ (speech), — ' Angiras-like,' — Aiigiras, doubtless, is the breath; — 'lie thou steady!' — that is, ' lie thou firm ; ' or ' lie thou firmly estab- lished.' It is both with speech and with breath that he builds ; for Agni is speech, and Indra is the breath ; and the fire (agni) relates to Indra and Agni : as great as Agni is, as great as is his measure, by so much he thus builds him up. And again, Indra and Agni are all the gods, (for) Agni belongs to all deities : thus as great as Agni is, as great as is his measure, by so much he thus builds him up. 29. Here now they say, ' Wherefore is Agni (the fire- altar) built of this (earth) ? ' But, surely, when that deity (Pra^apati) became relaxed (fell asunder), he flowed along this (earth) in the shape of his life-sap; and when the gods restored him (put him together), they gathered him up from this earth : this earth then is that one brick -, for Agni is this earth, since ^ This is the formula (Va^. S. XII, 53) with which the so-called ' sadanam ' or ' settling ' of the bricks is performed. See VII, I, I, 30- 2 That is, the first brick which the wife of the Sacrificer herself forms, and which is called Ashai/M. See VI, 3, i, i; 5, 3, i. VI KANDA, I ADHYAYA, 2 BRAHMAiVA, 3 I. I 55 it is thereof^ that the whole Agni is built up. Now this earth is four-cornered, for the quarters are her corners : hence the bricks are four-cornered ; for all the bricks are after the manner of this earth. 30. As to this they say, * But if he (Agni) thus consists of one brick, how then (comes he to be) a five- bricked 2 one ? ' Now surely the first brick of clay is this earth, — whatever made of clay he places on that (altar) that is that one brick. And when he puts thereon the heads of the animal victims •', that is the animal-brick. And when he puts on the gold plate and man^, when he scatters gold shavings thereon, that is the golden brick. And when he puts on two spoonfuls (of ghee)^ when he puts on the mortar and pestle ^ and fire-sticks, that is the wood-brick. And when he puts on a lotus-leaf (petal), a tortoise"^, sour curds, honey, ghee, and whatever other food he puts on, that is the fifth brick, the food. Thus, then, it is a five-bricked (Agni). 31. As to this they say, ' On which side is the head of the brick ? ' — ' Where he touches it and says a prayer,' so say some, 'on one end of the naturally perforated (brick) ^ alone indeed should he ^ Viz. by means of the clay bricks, and the loose soil put between the layers. 2 Sayawa only refers here to the fact that the sacrifice (ya^wa) is called ' pahkta,' ' the fivefold.' s See VII, 5, 2, I seq. * See VII, 4, i, ^5 seq. See VII, 4, I, 32 seq. « See VII, 5, i, 12 seq. See VII, 5, I, I seq. Apparently some kind of porous stone. Three such per- forated stones or ' bricks ' are used in the construction of the fire- altar ; viz. one which is laid on the gold man in the centre of the bottom layer (a saman relating to bhias, the earth, being pronounced 156 ^ATAPATHA-BRAHMAiVA. say a prayer while touching it, but thus all those (bricks) of his are turned towards the naturally perforated one.' Let him not do so, for those bricks doubtless are his (Agni's) limbs, his joints ; and it would be just as if he were to put a head on each limb, on each joint. But indeed, the fire which is deposited on the pile, that is the head of all those (bricks). 32. Here they say, ' How many animal victims are laid upon the fire (altar) ? ' — Let him say ' Five,' for he does lay thereon those five victims. 2)2)' Or, ' One,' he may say; ' a ewe ;' for a ewe (avi) is this earth, since she favours (av) all these creatures. And the fire (altar) also is this earth, for the whole fire (altar) is built up thereof : hence he may say, ' One,' 34. Or, ' Two,' he may say, ' two sheep ; ' for sheep, indeed, are both this (earth) and that (sky), since these two favour all these creatures ; — what clay (there is in the brick) that is this earth ; and what water there is that is that sky ; and the bricks consist of clay and water : therefore he may say, ' Two.' 35. Or he may say, ' A cow (or bullock, go) ; ' — the cow forsooth means these worlds, for whatever walks (gam) that walks in these worlds ^ ; and that on it while touching it) ; the second in the centre of the third layer ; and the third one being laid upon the centre of the completed fifth layer. They are meant to represent the three worlds, the holes being intended to afford to the Sacrificer (represented by the gold man) a passage to the highest regions. See VI, 2, 3, i seq. ^ It is not quite clear whether the author indulges in etymo- logical trifling (go — gu). The Bombay MS, of Sayawa reads, — imawstallokan gzH'Mihi kavana(?gavana)karmasadhana7/'i gojab- da?n darj'ayati. VI KANDA, I ADHYAYA, 3 BRAHMAiVA, 4. I 57 fire also is these worlds : therefore he may say, ' A cow.' 36. As to this they say, ' For what object is this fire (altar) built?' — 'Having become a bird, he (Agni) shall bear me to the sky ! ' so say some ; but let him not think so ; for by assuming that form, the vital airs became Pra^apati ^ ; by assuming that form, Pra^apati created the gods ^ ; by assuming that form, the gods became immortal : and what thereby the vital airs, and Pra^apati, and the gods became, that indeed he (the Sacrificer) thereby becomes. Third BRAHMAiVA. 1. Verily, Pra^apati alone was here in the begin- ning. He desired, ' May I exist, may I reproduce myself!' He toiled, he practised austerity (or, became heated). From him, worn out and heated, the waters were created : from that heated Person the waters are born. 2. The waters said, ' What is to become of us ? ' — * Ye shall be heated,' he said. They were heated ; they created foam : hence foam is produced in heated water. 3. The foam (m.) said, ' What is to become of me?' — 'Thou shalt be heated!' he said. It was heated, and produced clay ; for indeed the foam is heated, when it floats on the water, covering it ; and when one beats upon it, it indeed becomes clay. 4. The clay (f ) said, 'What is to become of me ?' — 'Thou shalt be heated!' he said. It was heated, ^ See VI, I, I, 2 seq., where the seven vital airs are represented as assuming the form of a bird— the Purusha Pra^-^apati. ^ See paragraphs 7-1 1. 158 S-ATAPATHA-BRAHMAiVA. and produced sand ; for this clay becomes indeed heated when they plough it ; and if only they plough very fine then it becomes, as it were, sandy. So much, then, as to that 'What is to become of me ? what is to become of me ^ ? ' 5. From the sand he created the pebble : whence sand finally indeed becomes a pebble ; — from the pebble the stone : whence the pebble finally indeed becomes a stone; — from the stone metal ore : whence from stone they smelt ore ; — from ore gold : whence ore much smelted comes, as it were, to have the appearance of gold. 6. Now that which was created was flowing ; and inasmuch as it was flowing (aksharat), a syllable (akshara) resulted therefrom ; and inasmuch as it flowed eight times, that octosyllabic Gayatri was produced. 7. ' This has indeed become (bhii) a foundation (resting-place),' so he thought : whence it became the earth (bhumi). He spread it out (prath) : it became the broad (earth, prz'thivi). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year : the lord of beings was the master of the house ^, and Ushas (the Dawn) was the mistress. 8. Now, those beings are the seasons ; and that lord of beings is the year ; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed ^ He means to say that he will leave this to be suppHed in the enumeration of the subsequent creations. ^ At sacrificial sessions the Sacrificer is called Gnliapati. On this, see IV, 6, 8, 3-5. VI KAiVDA, I ADHYAYA, 3 BRAHMAiVA, I 3. I 59 into Ushas \ There a boy (kumara) was born in a year : he cried. 9. Pra^apati said to him, ' My boy, why criest thou, when thou art born out of labour and trouble?' He said, ' Nay, but I am not freed from (guarded against) evil ; I have no name given me : give me a name ! ' Hence one should give a name to the boy that is born, for thereby one frees him from evil ; — even a second, even a third (name), for thereby one frees him from evil time after time. 10. He said to him, 'Thou art RudraV And because he gave him that name, Agni became such- like (or, that form), for Rudra is Agni : because he cried (rud) therefore he is Rudra. He said, ' Surely, I am mightier than that : give me yet a name ! ' 11. He said to him, 'Thou art Sarva.' And because he gave him that name, the waters became suchlike, for Sarva is the waters, inasmuch as from the water everything (sarva) here is produced. He said, ' Surely, I am mightier than that : give me yet a name ! ' 12. He said to him, ' Thou art Pa^upati.' And because he gave him that name, the plants became suchlike, for Pa^upati is the plants : hence when cattle (paj-u) get plants, then they play the master ^ (patiy). He said, ' Surely, I am mightier than that : give me yet a name ! ' 13. He said to him, 'Thou art Ugra.' And ^ On the legend regarding Pra^apati and his daughter Ushas, see I, 7, 4, I seq. ^ On this and several of the other names, see part i, p. 201. ' As, when a horse gets much corn, it becomes spirited, ' master- ful.' The St. Petersburg dictionary suggests the meaning, ' they become strong.' It might also mean, ' they lord it (over the plants).' 1 60 S-ATAPATHA-BRAHMAiVA. because he gave him that name, Vayu (the wind) became suchHke, for Ugra is Vayu : hence when it blows strongly, they say ' Ugra is blowing.' He said, * Surely, I am mightier than that : give me yet a name ! ' 14. He said to him, ' Thou art Ai"ani.' And because he gave him that name, the lightning became suchlike, for Ai"ani is the lightning : hence they say of him whom the lightning strikes, ' Ai^ani has smitten him.' He said, ' Surely, I am mightier than that : give me yet a name ! ' 15. He said to him, * Thou art Bhava.' And because he gave him that name, Par^anya (the rain-god) became suchlike ; for Bhava is Par^anya, since everything here comes (bhavati) from the rain- cloud. He said, * Surely, I am mightier than that : give me yet a name ! ' 16. He said to him, 'Thou art Mahan Deva/i (the Great God).' And because he gave him that name, the moon became suchlike, for the moon is Pra^apati, and Pra^apati is the Great God. He said, ' Surely, I am mightier than that : give me yet a name ! ' 17. He said to him, ' Thou art li-ana (the Ruler).' And because he gave him that name, the Sun became suchlike, for I^-ana is the Sun, since the Sun rules over this All. He said, ' So great indeed I am ; give me no other name after that ! ' 18. These then are the eight forms of Agni. Kumara (the boy) is the ninth: that is Agni's threefold state ^. 19. And because there are eight forms of Agni — * That is, his state of being triv/Vt, or three times three. VI KANDA, 2 ADHYAYA, I BRAHMAiVA, I. l6l the Gayatrt consisting of eight syllables — therefore they say, ' Agni is Gayatra.' That boy entered into the forms one after another ; for one never sees him as a mere boy (kumara), but one sees those forms of his \ for he assumed those forms one after another. 20. One ought to build him (Agni, the fire-altar) up in (the space of) a year, and recite for a year. ' For two (years),' however, say some ; ' for in one year they laid the seed, and in one year that boy was born, therefore let him build for two (years), and recite for two (years).' Let him, however, build for a year only, and recite for a year ; for the same seed which is laid is brought forth ; it then lies changing and growing : hence let him build for a year only, and recite for a year. To him (Agni) when built up (/^ita) he gives a name : whereby he keeps away evil from him. He calls him by a bright (Z'itra) name^, saying, ' Thou art bright ; ' for Agni is all bright things. THE ANIMAL SACRIFICED Second Adhyaya. First BRAHMAiVA. I. Pra^apati set his mind upon Agni's forms. He searched for that boy (Kumara) who had entered ^ Tatai- ka. tatprabhr/ti tarn Agnim kumarariipaOT na kvaX'ana pajyanti kimiw etany eta^^valanadini iupa«y apurushavidhani pa^- yanti, Say. ^ Or, he calls him by the name of A'ilra (bright), that being the name by which he is actually to address the lire on the altar at the end of the performance. Katy. XVIII, 6, 23. ^ This is the so-called ish/aka-paju, or animal sacrifice per- formed with regard to the bricks ; the heads of the victims being used in building up the altar, whilst some of the blood is mixed with the clay of which the bricks are made. [41] M 1 6 2 S-ATAPATHA-BRAHMAiVA. into the (different) forms. Agni became aware of it, — ' Surely, Father Prac^apati is searching for me : well then, let me be suchlike that he knows me not.' 2. He saw those five animals, — the Purusha (man), the horse, the bull, the ram, and the he-goat. Inas- much as he saw (paj-) them, they are (called) cattle (pa^u). 3. He entered into those five animals; he becam.e those five animals. But Pra^apati still searched for him. 4. He saw those five animals. Because he saw (pa^) them, therefore they are animals (pa^u) ; or rather, because he saw him (Agni) in them, therefore they are animals. 5. He considered, ' They are Agni : I will fit them unto mine own self ^ Even as Agni, when kindled, glares, so their eye glares ; even as Agni's smoke rises upwards, so vapour rises from them ; even as Agni consumes what is put in him, so they devour ; even as Agni's ashes fall down, so do their faeces : they are indeed Agni ; I will fit them unto mine own self.' He meant to slaughter them for different deities: the Purusha (man) for Vi^vakarman, the horse for Varu;/a, the bull for Indra, the ram for Tvash/re, the he-goat for Agni. 6. He considered, ' For different deities, indeed, I mean to slaughter now ; but I myself desire (kam) ^ Or, I will make them part of mine own self. — Similarly St. Petersburg dictionary, ' I will change them into myself.' But dif- ferently Professor Delbriick, Altind. Synt., p. 239, 'I will make myself to be these, change myself into these.' This is on account of the middle form of the verb, which, however, is quite justified also in the former interpretation. Cf.VI, 8, 2, i, where there is no ques- tion of changing the whole sacrifice into a heap of ashes, but of taking over the ashes, or some of it, to form part of the sacrifice. VI KANDA, 2 ADHYAYA, I BRAHMA^VA, 8. 1 63 Agni's forms : well then, I will slaughter them for the Agnis, as for the (object of my) desire.' He slaughtered them for the Agnis, as for (his) desire, — to wit, ' for the Agnis,' because many were the forms of Agni he had set his mind upon ; and ' for the desire,' because it was with a desire that he slaughtered them. Having appeased them and car- ried the fire round them, he led them northwards and slew them. 7. He considered, ' Those glories (signs of excel- lence ^) upon which I have set my mind are contained in the heads : well then, I will only put on the heads ^.' He cut off the heads and put them on (himself, or the altar). The remaining trunks he then let float on the water ", and brought the sacrifice to its com- pletion by means of (the offering of) a he-goat, thinking, ' Lest my sacrifice be pulled to pieces.' After performing that animal sacrifice, Pra^apati saw^ that he had not yet reached the end of Agni (the fire-altar). 8. He considered, T must search for that body* which I let float on the water.' He searched for it ; and what (part) of those (bodies) cast into the water had settled therein, that water he gathered ; and what (had settled) in this earth, that clay (he gathered) ^ And having gathered both that clay ' See VI, I, I, 4. ^ That is, on the fire-altar, or (which is the same thing) on him- self, Pra^^'apati, the sacrifice. The heads of the five victims are placed in (a dish introduced into) the bottom layer of the altar so as to impart stability to it. See VII, 5, 2, i seq. ^ Or, he washed them, cleaned them, in water. * Literally, that self, i.e. that part of mine own self, the sacrifice (?). •''' It seemed desirable here to leave the construction of the original text unchanged. M 2 164 5'ATAPATHA-BRAHMAiVA. and water, he made a brick : hence a brick consists of these two, clay and water. 9. He considered, 'Surely, if I fit ^ this (matter) such as it is unto mine own self, I shall become a mortal carcase, not freed from evil : well then, I will bake it by means of the fire.' So saying, he baked it by means of the fire, and thereby made it immortal ; for the sacrificial food which is baked by fire is indeed immortal (or, ambrosia). Hence they bake the bricks with fire : they thereby make them immortal. 10. And inasmuch as he saw them after offering (ish/va) the animal, therefore they are bricks (ish/aka). Hence one must make the bricks only after per- forming an animal sacrifice ; for those which are made before (or, without) an animal sacrifice are ' anish/aka -.' And, moreover, there is this other (consideration). 11. As to those glories, they are these same heads of the victims ; and those (headless) trunks are these five layers (of the fire-altar) : thus when he builds up the layers after putting on the heads of the victims, he thereby unites those trunks with those heads. 12. And because Agni is all those animal victims, therefore animals delight (being) near the fire ^, — ^ Saya«a explains ' abhisa»/skarishye ' by ' adhiya^wike jarira upadhasyami,' ' if I were to put this (clay and water) on the sacri- ficial body.' ^ A play on the word which may mean either ' non-bricks,' or ' being without oblation (ish/a)/ ^ Sayawa seems to take this to mean, that animals (cattle) delight, or sport, when the sacrificial fire is established ; that is to say, they feel at home and increase wherever a new household is estab- lished (?) ; — tasmad agnav ahite pai'avo ramante, atmany eva sa pritir ity abhipraya/;. Adhuna^gne/^ pa^ushv atmabhuteshu priti»z VI KANDA, 2 ADHYAYA, I BRAHMAA'A, 1 6. 1 65 there animals sport with animals. Hence the (sacri- ficial) fire is set up with him who possesses cattle ; for inasmuch as Agni (was) the same as cattle, there- fore Pra^apati (the lord of creatures or generation) became Agni. 13. Here now some say, 'It is at this (point of the performance) that he should offer up all those (five) victims ; for had Pra^apati then offered up all of them, he would certainly have reached the end of the fire (altar) : hence were he (the Sacrificer) now to offer up all those (victims) he would certainly reach the end of the fire (altar).' Let him not do so : he thus would stray from where the gods have gone, he would stray from the path ; — and what would he then gather ^ ? For those same bodies, those layers, he gathers : let him therefore not do so. 14. Now when he slaughters those animals, he prepares a home for Agni ; for nowhere but in his home does one enjoy himself But the home means food : it is that he lays clown in front, and when Agni sees that, he turns unto him. 15. There are a man, a horse, a bull, a ram, and a he-goat ; for such are all the animals (used for sacrifice). Animals are food : he thus lays down in front whatever food there is ; and seeing that, Agni turns unto him. 1 6. There are five ; for there are those five Agnis, dar^-ayann aha, yasmad agnir esha yat pajavas tasmad yasya manu- shyasya pa^avo bhavanti tasminn ctad agnir adhiyatc, tatra hi sa atmabhutai// pajubhi ramate nanyatra ; evam yad agnyatmika/z pajavas tatas tam agnim alma^bhisawskr/tya pra^apatir agnir abhavat. ^ That is, what ' sambharas ' or equipments of the fire should he then collect? Cf. part i, p. 276. l60 5'ATAPATHA-BRAHMAiVA. to wit, the five layers (of the fire-ahar) : for them he thus lays down five homes ; and seeing that, Agni turns unto him. 1 7. And when (he offers) ' to the Agnis,' — it is because there are here many Agnis, to wit, those layers ; and when (he offers) ' to the desire,' it is in order that the Sacrificer may obtain the object for which he performs that ceremony. 18. A man (purusha) he slaughters first, for man is the first of animals ; then a horse, for the horse comes after man ; then a bull, for the bull (or cow) comes after the horse ; then a ram, for the sheep comes after the cow ; then a he-goat, for the goat comes after the sheep : thus he slaughters them according to their form, according to their excellence. 19. Their ropes maybe unequal; that of the man being the longest, then shorter and shorter : thus he makes the ropes according to the form of the animals, to avoid confusion between good and bad. But let them be all alike, all similar ; for all these victims are alike, all similar, for they are (all) called Agnis, they are called food : hence they are alike and similar. 20. Here now they say, ' How is that complete five-bricked fire of his gained in the animals ? ' — Well, in the kapalas of the sacrificial cakes that first brick, the earthen one, is obtained ; and when he slaughters the animal, thereby the animal brick is obtained, and when two gold chips are (placed) on both sides of the omentum, thereby the gold brick is obtained ; and what firewood, stake, and enclosing sticks there are, thereby the wooden brick is ob- tained ; and what ghee, sprinkling-water, and cake there are, thereby the fifth brick, the food, is VI KANDA, 2 ADHYAYA, I BRAHMAiVA, 24. 1 67 obtained : thus then that complete five-bricked fire of his is pained in the animals. 2 1. For these (victims) there are twenty-four kindling-verses ^ ; for the year consists of twenty- four half-moons, and Agni is the year : as great as Agni is, as great as is his measure, by so much he thus kindles him. 22. And, again, why there are twenty-four, — the Gayatri consists of twenty-four syllables, and Agni is Gayatra ^ : as great as Agni is, as great as is his measure, by so much he thus kindles him. 23. And, again, why there are twenty-four, — man (purusha) doubtless is twenty-fourfold : ten fingers of the hands, ten toes, and four limbs ; and Pra^a- pati is the Purusha, and Pra^apati is Agni : as great as Agni is, as great as is his measure, by so much he thus kindles him. 24. He recites both gayatri and trish/ubh verses ; for the gayatri metre is the vital air, and the trish- z'ubh is the body (self) : by the gayatri verses he thus kindles his vital air, and by the trish/ubh ones the body. The trish/ubh verses are in the middle, and the gayatri verses on both sides thereof ; for this body is in the middle, and the (organs of) the vital airs are on the sides thereof. He pronounces more gayatri verses before, and fewer after (the ^ For the eleven gayatri verses, used as samidhenis at an ordinary ish/i — and raised to the number of fifteen by repetitions of the first and last verses — see part i, p. 102. The present animal sacrifice (ish/aka-paju) adds to these verses nine trish/ubh verses (V%. S. XXVII, i-y), which (according to Kaly. XVI, i, 11) are to be inserted between the two verses containing tlie words ' saniidh- yamana' (being kindled) and ' samiddha ' (kindled) respectively,— that is, between the ninth and tenth of the normal or gayatri kind- ling-verses (cf. I, 4, I, 38). ^ See VI, I, I, 15 ; 3, 19. 1 68 .SATAPATHA-BRAHMAA^A. trish/ubh verses) ; for there are more (organs of the) vital airs in front, and fewer behind. 25. He recites (Vaf. S. XXVII, i), 'May the months \ O Agni, may the seasons make thee grow ! ' When Agni restored the relaxed Pra^a- pati, he (Pra^apati) said to him, ' What kindling- verses there are equal to me (in measure), with them kindle me ! ' 26. He (Agni) saw these (verses), ' May the months, O Agni, may the seasons make thee grow ! ' that is, ' May both the months, O Agni, and the seasons make thee grow!' — 'The years, the i?2sh is, whatsoever truths' that is, 'May the years, and the i??shis, and the truths make thee grow ! ' — 'With heavenly brightness do thou shine!' — the heavenly brightness doubtless is yonder sun : thus 'together with that do thou shine!' — 'lighten up the whole four regions!' that is, 'lighten up all the four regions ! ' 27. These (verses) have one and the same expla- nation regarding him (Agni-Pra^apati) : how one would make him complete, how he would restore and produce him. They relate to Agni and Pra^apati : to Agni, inasmuch as Agni saw (them) ; to Pra^a- pati, inasmuch as he (Agni) kindled Pra^apati. ^ This is the meaning assigned here to ' sama/i ' by Mahidhara, a doubtful meaning indeed. Besides the ordinary meaning ' year,' the St. Petersburg dictionary also allows to ' sama ' that of ' half- year ' in some passages of the Atharva-veda. In the present pas- sage, the dictionary refers ' sama// ' to the adjective ' sama,' hence ' the equal seasons.' This cannot, however, have been the mean- ing assigned to the word by the author of this part of the Brahma«a, whatever it may originally have been in this verse of the Sawhitas. Sayawa, Taitt. S, IV, i, 7, takes 'sama//' in the sense of 'the years,' but remarks that ' the months and half-months ' have to be understood by it in this verse. VI KAiVJDA, 2 ADHYAVA, I BRAHMAiVA, 32. 1 69 A 28. Twelve Apri (propitiatory) verses^ there are, — twelve months are a year, and the year is Agni : as great as Agni is, as great as is his measure, with so much he thus propitiates (or gratifies) him. 29. And, again, why there are twelve, — of twelve syllables consists the Ga.ga.ti, and the C'agati is this earth, for on her there is everything that moves (^agat) here. And Agni also is this earth, for it is out of her that the whole fire (altar) is built up : as great as Agni is, as great as is his measure, by so much he thus propitiates him. 30. And, again, why there are twelve, — of twelve syllables consists the 6^agati, and the 6^agati is all the metres, and all the metres are Pra^apati (the sacrifice), and Pra^apati is Agni : as great as Agni is, as great as is his measure, by so much he thus propitiates him. 31. Those 'kindling-sticks of his (Agni) are upright.' When Agni restored the relaxed Pra^a- A pati, he said to him, ' What Apri-verses there are equal to me, with them propitiate me ! ' 32. He saw these (verses) - : — ' Upright are his kindling-sticks,' for upright Indeed are the kind- ling-sticks of him when kindled; — 'upwards tend- ing the bright flashes of Agni,' for tending upwards are his bright flashes, his flames; — 'they, the most brilliant,' that is ' the most powerful;' ■ — 'of the fair-looking son,' for fair-looking indeed Agni is on all sides ; and inasmuch as he (the Sacrificer) produces him thereby he (Agni) is his son. ^ For the purport of these verses which form the offering-prayers at the fore-offerings of the animal sacrifice, see part ii, p. 185, note I. 2 Yag. S. XXVII, 1 1 scq. I 70 6'ATAPATHA-BRAHMAiVA. 2,3. These (verses) have one and the same expla- nation regarding him (Agni-Pra^apati) : how one would make him complete, how he would restore and produce him. They relate to Agni and Pra^apati, — to Agni, inasmuch as Agni saw (them); to Pra^a- pati, inasmuch as he (Agni) propitiated Pra^apati. 34. They are unequal, and consist of unequal feet, and unequal syllables ; for the metres are unequal : whatever unequal limbs there are at his (Agni's) body, those (limbs) of his he propitiates by these (verses). 35. The animal cake belongs to (Agni) Vaii"- vanara — Vai5"vanara being all the fires — for the obtainment of all the fires. 36. As to why it belongs to Vai^vanara ; — those layers (of the altar) no doubt are the seasons, for the seasons are the fires ; and the seasons are the year, and the year is Vaijvanara (belonging to all men). Were it (offered) to Agni (Vai-fvanara), he would cause it (the formula) to be redundant. It is one on twelve potsherds : twelve months are a year, and the year is Vaii"vanara. The offering and invitatory formulas relate to Agni, for the obtain- ment of Agni's forms. They contain the word ' kama ' (desire), for the obtainment of his desires. 37. Now some, having in that way ^ obtained those heads, put them on (the fire-altar), thinking, ' Either way ^ are they animals.' But they (who do this) become mortal carcases, for unpropitiated are ^ That is, according to Saya7^a, somehow or other, in some worldly manner, as by buying or begging them, without performing the animal sacrifice. ^ That is to say, whether they are consecrated or unconsecrated, in either case they are ' pa^ava/z ' or animal (victims). Say. VI KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 2. 17I those (heads) of theirs. In this way, indeed, they did put them on for Asha^f/n Saiuromateya ^ ; but quickly indeed he died after that. 2,S. Some, however, make gold ones, saying, ' They are immortal bricks (ammesh/aka).' But indeed those are false bricks (anmesh/aka), those are no heads of victims. 39. Some, again, make earthen ones, thinking, * Passed away, forsooth, are these animals, and this earth is the shelter of all that has passed away : thus whither those animals have gone, from thence we collect them.' Let him not do so, for whoso knows not both the practice and theory of these (victims), for him let them be passed away. Let him slaughter those very five victims, as far as he may be able to do so ; for it was these Pra^apati was the first to slaughter, and 6'yapar;^a Sayakayana the last; and in the interval also people used to slaughter them. But nowadays only these two are slaughtered, the one for Pra^apati, and the one for Vayu. The theory of these two is now (to be) told. Second BRAHMAiVA. 1. The ATarakas slaughter (a he-goat) for Pra^a- , pati, saying, ' Pra^apati, having built up the fire- altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).' 2. It is a dark grey one ; for the grey has two kinds of hair, the white and the black ; and two make a productive pair : that is its Pra^apati- characteristic. It is a hornless one, for Pra^apati is hornless. ^ The son of Ashaa^/^a and Sujromata, according to Siya?ia.. 172 i-ATAPATHA-BRAHMAiVA. 3. For this (animal sacrifice) there are twenty-one kindling-verses^ ; — twelve months, five seasons, these three worlds, and yonder sun, — that is the twenty- onefold Pra^apatl; and Pra^apati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him. 4. And, again, why there are twenty-one ; — man (purusha) doubtless is twenty-onefold, ten fingers of the hand, ten toes, and the body (make) the twenty- onefold man Pra^apati ; and Pra^apati is Agni : as great as Agni is, as great as is his measure, by so much he thus kindles him. 5. He recites both gayatri and trish/ubh verses : their significance has been told ; and (what applies to) the order of the verses has been told. The libation of ghee ^ he makes with the verse contain- ing (the name) Hira;^yagarbha ^ ; for Hira;^yagarbha ^ Viz. the eleven ordinary gayatri verses raised, by repetitions, to the number of fifteen ; with six special trish/ubh inserted (p. 167, note i). Katy. XVI, i, 34. - On the two libations of ghee, see part i, p. 124 note; p. 128, n. 2. It is doubtful which of the two libations is intended here ; whether the first which in any case belongs to Pra^apati, but is usually made with a different formula from the one prescribed here, or the second. The later ritualists themselves seem to have been doubtful on this point; but Katyayana (XVT, i, 35-37) leans to the opinion, that the second libation must be intended ; both liba- tions thus being made to Pra^apati on this occasion. Sayawa remarks, — hirawyavatya rik^i ' hirawyagarbha/^ samavartatety ' ata uttara7;^ samaprakam (.? samaprakaram) agharam agharayati ; pra^a- patir vai hirawyagarbha/z sa /'agnis tam evam tarpayitvapnotity abhipraya//. 2 That is, Va^"-. S. XXV, 10 (XIII, 4 ; 7?^!^ S. X, 121, i, ' Hira«- yagarbha// samavartatagre), ' Hirawyagarbha (the golden child) came first into existence ; he was born as the only lord of all being ; he sustained this earth and sky: what god (or the god Ka) shall we serve with offering.' VI KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 6. I 73 is Pra^apati, and Pra^apati is Agni. There are twelve Apri-verses : their significance has been told ; and (what applies to) the order of the verses has been told. The animal cake belonos to Pra^a- pati, for the relation of the victim is also that of the animal cake ^ It is one on twelve potsherds : twelve months are a year, and the year is Pra^apati. The offering and invitatory formulas contain the word ' Ka,' for Prac-apati is Ka^. 6. He then slaughters for Vayu Niyutvat (the wind, driving- a team of horses) that white, bearded (he-goat). When Prac^apati had produced living beings, he looked about him, and from exceeding delight his seed fell : it became that white, hornless, bearded he-goat (a^a, ' unborn ') ; for seed is life- sap, and as far as there is life-sap, so far extends the self. And when he slaughters that one, then indeed he reaches the end of Agni (the fire-altar). It is a white one, because seed is white. It is hornless, because seed is hornless. It belongs to Vayu, because Vayu (the wind) is the out-breathing ; and to Niyutvat, because the teams (niyut^) are the in-breathinor : the out-breathinof and in-breathinof he thus lays into him. ^ See III, 8, 3, i seq. ^ See I, I, I, 13 with note. — The above verse, Rtk S. X, 121, i, and following five verses, — each of which ends with, ' what god (or the god Ka) shall we serve with offering,' — are used with the omentum, the animal cake (pajupurO(faj-a), and the animal oblations respectively ; viz. the first three verses as invitatory formulas (anu- vakaya) and the last three as offering formulas (y^Vya). Asv. Sr. Ill, 8, I. — Va^. S. XXV, 10-13, ori'y ^he first four verses are given together; whilst Saya«a, in accordance with Ajvalayana, remarks, — vapa puro^ajapajiana/w ' hirawyagarbhaA samavartatagra ' ity adaya^ syu//. ^ Probably ' niyuta/i ' here with allusion to ' niyuta,' shut in. I 74 SATAPATHA-BRAHMA^VA. 7. And, again, why he slaughters that white, hornless (he-goat) ; — when the gods restored the relaxed Pra^apati, they, by means of this victim, put into him that out-breathing which had gone out of him ; and in like manner this one now puts it into him. It belongs to Vayu, because Vayu is the out-breathing ; and to Niyutvat, because the teams are the in-breathing : he thus puts the out- breathing and in-breathing into him. It is white, because Vayu (the wind) is white ; and it is hornless, because Vayu is hornless. 8. For this (animal sacrifice) there are seventeen kindling-verses ^ ; for the year is seventeenfold — there are twelve months and five seasons — Pra^apati is the year, and Pra^apati is Agni : as great as Agni is, as great as is his measure, by so much he thus kindles him. 9. And, again, why there are seventeen, — man is seventeenfold, — there are ten vital airs, four limbs, the body the fifteenth, the neck-joints the sixteenth, and the head the seventeenth, — Praj^apati is the Person (or man, purusha), and Pra^apati is Agni : as great as Agni is, as great as is his measure, by so much he thus kindles him. 10. He recites both gayatri and trish/fubh verses : their significance has been told ; and (what applies to) the order of the verses has been told. There are twelve Apri-verses : their significance has been told ; and (what applies to) the order of the verses has been told. The animal cake belongs to Pra^) with two, whence twice in the year food is ripened {p3.k) ; these amount to six, — six seasons are a year, and Agni is the year : as great as Agni is, as great as is his measure, so great does this become. 10. And as often as he attends to (the fire by adding fresh fuel)^ he attends to it with the prayer relating to Mitra, '[The protection] of Mitra, the preserver of men^ . • •;' for a friend (mitra) does not injure any one, nor does any one injure his friend ; and in like manner does this one not injure that (fire-pan), nor does it (injure) him. By day he should put (fuel) on it, by day he should clear it (of the ashes). 11. He clears it (of the ashes) with a prayer relat- ing to Savit;/, — for Savitr^ is the impeller : impelled ^ The St. Petersburg dictionary seems to take ' yavat kiya^ ^opanya/^arati ' in the sense of ' as much (or, as deep) as he enters (into the pan),' But see III, 2, 2, 19, where 'yavat kiyaX'/^'a . . . upaspr/jet ' has likewise the meaning ' as often as he touches.' Cf. also Katy. Si: XVI, 4, 15, He keeps up (the fire by adding fuel), with ' Mitrasya . . ,;' 16, [He repeats the formula] as often (or long) as he keeps it up (or, adds fuel). ^ Yag. S. XI, 62 ; 7?/k S. Ill, 59, 6, ' The gainful protection of the God Mitra, the preserver of men, is glorious and of most wonderful renown.' VI KAiVDA, 5 ADHYAYA, 4 BRAHMAiVA, 1 6. 245 by Savit;V, he thus clears it — [Va^. S. XI, 63] ' May the divine Savitrz, the well-handed, well-fingered, and well-armed, clear thee by his might ! ' — for Savitr/ is all that. 12. He then turns it (the fire-pan) round, with, ' Not tottering upon the earth, fill the regions, the quarters!' — that is, ' not tottering, fill thou with sap the regions and quarters on earth ! ' 13. He then takes it up, with [Vaf. S. XI, 64], 'Having risen, do thou become great,' — for these worlds, having risen, are great; — 'and stand up steadfast!' that is, ' stand thou up firm and fixed ! ' 14. Having taken it in both hands, he sets it down, with, 'O Mitra, unto thee I consign this fire- pan for safety : may it not break ! ' for Mitra is that wind which blows yonder : it is to him he thus consigns it for protection ; for these worlds are pro- tected by Mitra (or by a friend), whence nothing whatever is harmed in these worlds. 1 5. He then pours (milk) into it, — ^just for strength, or to (mark) the progress of the work. And, again, why he pours (milk) into it, — that fire-pan is the head of the sacrifice, and milk is breath : he thus lays breath into the head. Moreover, the fire-pan (ukha, f.) is a female : he thus lays milk into the female, whence there is milk in the female. 16. He pours goat's milk into it to avoid injury ^ ; for the goat sprang from Pra^apati's head, and Pra- ^apati is Agni ; and one does not injure one's own self. And as to why it is goat's (milk), — the goat eats all (kinds of) herbs : he thus pours into it (the pan) the sap of all (kinds of) herbs. ^ The construction of this, and similar previous passages, is the same as that referred to in part ii, p. 15, note 3. / 246 ^ATAPATHA-BRAHMAiVA. 17. [Vaf. S. XI, 65] ' May the Vasus fill thee with the Gayatri metre, Arigiras-like ! — May the Rudras fill thee with the Trish/ubh metre, A Arigiras-like ! — May the Adityas fill thee with the 6^agati metre, Arigiras-like! — May the All- gods, dear to all men, fill thee with the Anush- /ubh metre, Arigiras-like!' — by these deities he thus moistens it : by whatever deities he fashions it, by them he fumigates it, and by them he moistens it. For he who performs a work, knows the practice of it : hence by whatever deities he fashions it, by them he fumigates and moistens it. THE DIKSHA, or INITIATION. Sixth Adhyaya. First BRAiiMAiVA. I. Many^ are the oblations, in the building of the fire-altar, as well as at any other (special ceremony) than the building of the fire-altar. For there are supernumerary rites, — supernumerary are those which are (performed) over and above another rite : of these ^ are the building of the altar (Agni/§itya), the Ra^astiya, the Va^apeya, and the A-Jvamedha ; and because they are over and above the other . (normal) rites, therefore they are supernumerary. ^ Or rather, too many, more (than are required at one of the normal Soma-sacrifices), — adhvarikebhyo bahutarani, Say. '^ That is, as would seem from Sayawa, of such ceremonies as have supernumerary, or additional, oblations to the normal ones connected with them. This discussion seems to be introduced here on account of the additional oblation (that to Vai^vanara) offered at the initiation ceremony. As an ' additional ' or special, oblation at the Va^apeya, Sayawa refers to the pap of wild rice (V, I, 4, 12); whilst at the Ra^asuya the one to Anumati (V, 2, 3, 4) is said to belong to the same category. VI KANDA, 6 ADHYAYA, I BRAHMAiVA, 5. 247 2. A cake^ on eleven potsherds to Agni and Vish;^u, — that is the initiation (offering) of the (Soma) sacrifice ; — one on twelve potsherds to Vai^vanara, and a pap to the Adityas, — these two beloncT to Aorni. 3. Now were he to prepare only the one for Agni and Vish;^u, and not the other two oblations, then only the initiation (offering) of the (Soma) sacrifice would be performed, and not those of Agni (the fire-altar) ; and were he to prepare only the other two oblations, and not the one to Agni and Vish;^u, only the initiation (offering) of Agni would be per- formed, and not that of the sacrifice. 4. He prepares both that of the sacrifice, and those of Agni, for this rite is both a rite of sacrifice, and a rite of fire : first (comes) that of the sacrifice, and then that of the fire, for the rite of the fire is an accessory rite. 5. Now as regards that (cake) for Agni and Vish/^u, its mystic import is the same as what is (implied) in a preparatory ceremony. And the (cake) on twelve potsherds for Vaii^vanara is for ^ These and the subsequent offerings form part of the Diksha, or initiation ceremony, for the Soma-sacrifice to be performed after the completion of the fire-altar. This initiation ceremony com- mences on the day of new moon, a week after the preparation of the ukha, or fire-pan. An integral part of (the first day of) this ceremony is the kindling of a fire in the ukha — the ' Ukhya Agni ' — which ultimately serves to supply the fires for the brick altars built on the completion of the period of initiation. The Diksha is, as a rule, to be performed daily for a year, during which lime the fire has to be kept up in the ukha, and carried about by the Sacrificer for a lime each day. While the cake to Agni- Vishwu here mentioned is the ordinary cake-offering prescribed for the Diksha of the normal Soma-sacrifice (see III, i, 3, i), the Vaijvanara cake is peculiar to the Agni^-ayana. 248 5'ATAPATHA-BRAHMAiVA. the obtainment of all the fires, Vaij-vanara being all the fires ; — it is one of twelve potsherds, for twelve months are a year, and Vai^vanara is the year. 6. And, again, as to why he prepares one for Vai^vanara, — it is because he is about to produce Agni as Vaii-vanara (belonging, or dear to, all men) : in the initiation offering he first pours him forth as seed, and whatlike the seed is that is poured into the womb, suchlike is (the child) born therefrom ; and inasmuch as he now pours forth that (Agni) Vaii^vanara as seed, therefore he is born hereafter as Vai^vanara. 7. And why he prepares those two (other) obla- tions,— Vai^vanara is the ruling power, and that Aditya pap is the people : he thus makes both the ruling power and the people. The Vaii"vanara (cake) he prepares first, and having thereby made the ruling power, he makes the people. 8. That (Vaii"vanara cake) is one single (oblation), having one single deity: he thus makes the ruling power to be concentrated in one (person), and ex-. cellence to be concentrated in one. The other, the pap, has many deities, for the pap is a multiplicity of rice-grains, and those Adityas are a multiplicity of gods : he thus bestows multiplicity on the people. Thus much as to the deities. 9. Now as regards the self (or body of Agni). The Vai^vanara (cake) is the head, and that Aditya pap is the body: he thus makes both the head and the body. The Vai^vanara (cake) he prepares first ; and having thereby made the head, he then makes the body. 10. That (Vai^vanara cake) is one single (obla- tion), for the head is, as it were, one only; and the VI KANDA, 6 ADHYAYA, I BRAHMAiVA, 1 4. 249 Other, the pap, has many deities, for that pap is a multiphcity of rice-grains, and this body is a multi- pHcity of hmbs : he thus bestows on the body a multiphcity of hmbs. 11. That (pap) is (prepared) on ghee, for the Adityas are consumers of ghee : he thus gratifies them, each by his own share, by his own hquor. These offerings are (made) silently, for here in the sacrifice there is seed, and silently seed is infused. 12. He then offers the Audgrabha;2a (libations)^ for by the Audgrabha;^as (elevatory libations) the gods raised themselves from this w^orld to the heavenly world : and inasmuch as (thereby) they raised themselves (ud-grabh), they are called ' aud- grabha;^a;' — and in like manner does the Sacrificer, by means of the Audgrabha;2as, now raise himself from this world to the heavenly world. 1 3. There are many of these, in the building of the fire-altar as well as at any other (special ceremony) : the significance of this has been told. They are of both kinds : (the significance) of this has been told ; — first those of the sacrifice, and then those of the fire : (the significance) of this also has been told. 14. He offers five of the sacrifice'", — the sacrifice is fivefold : as great as the sacrifice is, as great as is its measure, by so much he thus pours it forth as seed. Seven (libations) of the fire, — the fire(-altar) consists of seven layers ^ ; seven seasons are a year, and ' See III, I, 4, I. ^ Viz. the five Audgral)ha;/a libations of the ordinary Soma- sacrifice offered in the manner there described. See part ii, p. 20, note. " Though Agni, or the fire-altar, is commonly called the five- layered one (paz/X-aX-itika), consisting as it does of five complete 250 fi-ATAPATHA-BRAHMAiVA. Agni is the year : as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. Those two kinds (of Hbations) amount to twelve, — twelve months are a year, and Agni is the year : as great as Agni is, as great as is his measure, so great does this become. 15. He offers!, ^jt^ (y^a, S. XI, 66-67), 'The Purpose, Agni, the Impulse, hail!' — from pur- pose, indeed, this sacred rite originated at first, and he now impels (yokes, uses) it for this rite. 16. 'Mind, Wisdom, Agni, the Impulse, hail!' — from the mind indeed this sacred rite originated at first, and he now impels it for this rite. 17. 'Thought, knowledge, Agni, the Im- pulse, hail ! ' — from thought, indeed, this sacred rite originated at first, and he now impels it for this rite. 18. 'The distinction of Speech, Agni, the Impulse, hail 1 ' — from speech, indeed, this sacred rite originated at first, and he now impels it for this rite. 19. 'To Pra^apati, to Manu, hail!' — Manu, forsooth, is Pra^apati, for he thought out (man) all this (universe) ; and Pra^apati, indeed, of old per- formed this rite, and he now makes use of him for this rite. 20. 'To Agni Vaij>vanara, hail!' — Agni Vai^- vanara, doubtless, is the year ; and the year, indeed. layers of bricks, on the top of these there is a small additional pile of two layers, the lower one (punajX'iti) in the form of the Garha- patya hearth (VII, i, i, i seq.), and the upper one, consisting of two bricks, on which the fire is ultimately laid down. See p. 188, note 4. Hence Agni is also called ' sapta/^itika.' ^ Viz. the seven special Audgrabhawa libations of the Agni- /^ayana. VI KANDA, 6 ADHYAYA, I BRAHMAiVA, 23. 25 I of old performed this rite ; and he now makes use thereof for this rite. 21. He then offers the one to Savitr/, for Savltrz, indeed, of old performed this rite, and he now makes use of him for this rite, — (Va^. S. XI, 6y ; Rik S. V, 50, i), 'Every mortal would choose the friendship of the divine Guide ; every one craves riches, and would have glory for him to prosper, hail!' He who chooses the friend- ship of the god Savitre', chooses both glory and prosperity; and he who performs this rite, indeed chooses his friendship. 22. Now some offer these Audgrabha;^a libations into the fire-pan itself, saying, ' These, surely, are offered for (special) objects of desire, and that fire- pan is the Sacrificer's self: we thus secure for the Sacrificer's self all his objects of desire.' Let him not do so ; for the fire which is kindled (in the fire- pan) is the essence of the completed sacrifice and of those libations, and when he puts the fire-pan on the fire, after the sacrifice has been completed and the Audgrabha;^as offered, then the sacrifice mounts it (the pan), and it bears the sacrifice : let him, there- fore, put the fire-pan on the fire only after the sacri- fice is complete, and the Audgrabha//as have been offered. 23. It is covered with a layer of Mu?2^a grass, just for the purpose that it may blaze up. And as to why it is with a layer of Mung2i grass, (it is done) to avoid injury, for that Mu;7^a grass is a womb, and the womb does not injure the child ; for he who is born, is born from a womb : ' May he (Agni), when he is born, be born from the womb,' thus he thinks. 252 5'ATAPATHA-BRAHMAiVA. 24. Inside^ there Is a layer of hemp, just for the purpose that it may blaze up. And as to its being a layer of hemp, — the inner membrane (amnion) of the womb from which Pra^apati was born consists of flax, and the outer membrane (chorion) of hemp : hence the latter is foul-smelling, for It is the outer membrane of the embryo. [It is so used] to avoid injury, for the outer membrane does not injure the embryo ; and it is from the outer membrane of the embryo that he who is born Is born : ' May he ( Agni), when he is born, be born from the outer membrane of the embryo ! ' thus he thinks. Second Brahmaata. 1. Standing he puts It (the pan) on the fire, for the fire-pan Is these worlds, and these worlds stand, as It were. And, moreover, whilst standing one Is strongest. 2. Standing (with his face) towards north-east, for standing towards north-east Pra^apatl created creatures. 3. And, again, why (he does so) standing towards north-east; — that (quarter), the north-east, is the quarter of both gods and men. 4. And, again, why standing towards north-east, — in that quarter is the gate of the world of heaven, hence it is standing with his face towards north- east that one offers libations, and standing towards north-east that one leads up the dakshi?/as : It Is by the gate that he thus makes him enter Into the world of heaven. * That is, underneath the layer of munga. Both the reed-grass and the hemp are to be crushed and reduced to the condition of powder previously to their being strewed into the fire-pan. VI KANDA, 6 ADHYAYA, 2 BRAHMAA^A, 7, 25 o 5. [Va^. S. XI, 6S] 'Break not! Suffer not injury!' — as the text, so its meaning; — 'O mother, bear up bravely!' — for the fire-pan (ukha, f.) is a woman ; and ' O mother ' is a term for addressing a woman : ' bear up well, indeed ! ' — '(Thou) and Agni will do this (work)!' — for (the fire-pan) and Agni will indeed be doing this (sacred work). 6. [Va^. S. XI, 69] 'Stand firm, divine Earth, for our well-being ! ' as the text, so its meaning ; — 'A divine (asura) contrivance thou art made in the wonted manner;' — the vital spirit (asu) is the breath, and this (fire-pan) has indeed been made its contrivance in the wonted manner; — 'May this offering be agreeable to the gods!' he thereby means those libations which he intends to offer In that fire ; and moreover, that (fire-pan) itself is an offering; — 'unharmed rise thou in this sacri- fice ! ' this he says with the view that it may rise unharmed, uninjured, in this sacrifice. 7. With two (verses) he heats it on the fire, — the Sacrlficer is two-footed, and the Sacrificer is Agni : as great as Agni is, as great as is his measure, by so much he thus heats it (the pan). [He does so] with a gayatrt and a trish/ubh verse, — the Gayatri is the vital air, and the Trish/ubh the body; and the animal is as much as the vital air and the body : thus by as much as the animal (consists of) he puts that (pan) on the fire. And, again, the Gayatri is Agni, and the Trish/ubh is Indra; and the fire re- lates to Indra and Agni: as great as the fire is, as great as is its measure, by so much he thus heats it. These two (verses) have seven feet (viz. three and four respectively), — the fire-altar consists of seven 2 54 i-ATAPATHA-BRAHMAiVA. layers ^ ; seven seasons are a year, and Agni is the year : as great as Agni is, as great as is his measure, so pfreat does this become. 8. When the fire heats it, then the flame mounts up to it ; for the fire-pan is a female, and the fire is a male : hence when the male heats the female, he infuses seed into her. 9. Now, if the flame is too long in mounting up, some throw coals on (the pan), thinking, ' There is fire now on both sides.' But let him not do so ; for the animal is indeed born with bones ^ ; but it is not forced in with bones, as it were, at first ; but it is introduced only as seed. Now that flame is bone- less seed : hence the flame alone should mount up to it. 10. When the flame mounts up to it, he places a kindling-stick thereon : thereby the seed enters it (the fire-pan), and that fire imparts growth to that seed (in the shape of) this (kindling-stick). 11. It should be one of kr/muka wood. Now, the gods and the Asuras, both of them sprung from Pra^apati, strove together. The gods, having placed Agni in front, went up to the Asuras. The Asuras cut off the point of that flame held forward. It set- tled down on this earth, and became that krzmuka. tree : hence it is sweet, for there is vital essence (in it). Hence also it is red, for it is a flame, that krz- ^ See p. 249, note 3. ^ The fire ultimately to be placed on the new Garhapatya hearth (VII, I, I, I seq.) — whence the Ahavaniya on the great fire-altar has to be kindled — is to be produced in the ukha, or pan, as it were in its womb ; but the material (grass and hemp) which has already been put in the pan, is only to be kindled by the blaze of the fire on which the pan has been placed, without any burning coals being applied to the fuel within the pan. VI KANDA, 6 ADHYAYA, 2 BRAHMAA-A, 1 5. 255 muka tree being the same as this Agni : it is (in the shape of) fire that he imparts growth to it. 12. It (the kindhng-stick) is a span long, for Vish?m, as an embryo, was a span long : he thus Imparts to it growth equal to his body. 13. It is soaked in ghee; — the inner membrane of the womb from which Agni was produced con- sisted of ghee : hence he now blazes up towards it, for it (the stick) is his self (body) ; and hence it (the krzmuka) has no ashes : (Agni) himself now enters into his own self, — to avoid injury^ for the inner membrane does not injure the embryo ; and it is from the inner membrane that he who is born is born : ' When he (Agni) is born, may he be born from the inner membrane ! ' thus he thinks. 14. He puts it (the kindling-stick) on, with (Va^. S. XI, 60; jRzk S. II, 7, 6), 'The wood-eating, ghee-drinking,' — that is, he who has wood for his food, and ghee for his drink, — 'the primeval, desirable Hotr/,' — that is, 'the old, desirable Hotr?;' — 'the wonderful son of power,' — power is strength : thus, ' the wonderful son of strength.' Standing he puts it on with the ' Svaha : ' the mean- ing of this (will be explained) hereafter ^. 15. Now the fire-pan is the body, the reed-grass (fuel) the womb, the hemp the inner membrane ^ ^ The dative ' ahiwsayai ' again doubtk^ss belongs to the first sentence of the paragraph (' it is soaked in ghee '), the intervening clauses being inserted for explanation. For a similar construction, see above, p. 198, note 2. 2 See VI, 7, 2, I. ^ The inverted order of the words ' sa.n-X garayu ' is peculiar. It seems to have been resorted to with the view of keeping together the two pairs of subjects, ' mu/igM-sa.mh ' and '^arayu- ulbam.' 256 5ATAPATHA-BRAHMAiVA. the ghee the outer membrane, and the kindling-stick the embryo. 16. The pan is outside, and the reed-grass (fuel) is inside ; for the body is outside, and the womb inside. The reed-grass is outside, and the hemp inside ; for the womb is outside, and the outer mem- brane is inside. The hemp is outside, and the ghee is inside ; for the outer membrane is outside, and the inner membrane is inside. The ghee is outside, and the kindling-stick is inside ; for the inner membrane is outside, and the embryo is inside. It is from these that he who is born is born, and from them he thus causes him (Agni) to be born. Third Brahmaa^a. 1. He then puts on a vikankata (flacourtia sapida) one. When Pra^apati performed the first offering, a vikankata tree sprang forth from that place where, after offering, he cleansed (his hands). That vi- kankata, then, is that first offering ; it is that he now offers on this (fire), and he therewith gratifies him (Agni). [Va- S. XI, 71; Rik S. VIII, 75, 15] 'From the far region come thou over to the near one : do thou protect that wherein I am!' as the text, so its meaning. 2. He then puts on an udumbara (ficus glomerata) one. The gods and the Asuras, both of them sprung from Pra^apati, strove together. Now all the trees sided with the Asuras, but the udumbara tree alone did not forsake the crods. The orods, havine con- quered the Asuras, took possession of their trees. 3. They said, ' Come, let us lay into the udumbara tree whatever pith, whatever vital sap there is in these trees : were they then to desert us, they would VI KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 6, 257 desert us worn out, like a mllked-out cow, or like an ox that has been (tired out by) drawing (the cart).' Accordingly they laid into the udumbara tree what pith and essence there was in those trees ; and on account of that pith it matures (fruit) equal to all the (other) trees ^ : hence that (tree) is always moist, always full of milky sap, — that udumbara tree, indeed, (being) all the trees, is all food : he thus gratifies him (Agni) by every kind of food, and kindles him by all trees (kinds of wood). 4. [Va^. S. XI, 72] 'From the farthest dis- tance,'— that is, ' (from) what farthest distance there is ; ' — ' O red-steeded, come hither ! ' for red, in- deed, is Agni's horse; — 'Purishya, much-loved,' — that is, ' favourable to cattle, dear to many ; ' — ' O Agni, overcome thou the scorners!' that is, * O Agni, overcome all evil-doers ! ' 5. He then puts on one not cut by an axe, — that (Agni) is born when he is built up : it is for all (kinds of) food that he is born. Now that (wood) not cut by an axe is one kind of food (for the fire) : it is thereby that he now gratifies him. [Va^. S. XI, 73 ; Rzk S.VIII, 102, 20] ' Whatsoever wood we lay upon thee, O Agni, let all that be ghee unto thee, do thou relish that, O youngest!' as the text, so its meaning : whatever (wood there is) not cut by the axe, that he makes palatable to him ; and having made it food for him, he sets it before him. 6. He then puts on one that has lain on the ground, — he (Agni) is born when he is built up : it is for all (kinds of) food that he is born. Now that ^ According to Ait. Br. V, 24, its fruits ripen three times a year. [4,] S 258 i-ATAPATHA-BRAHMAiVA. (wood) which has lain on the ground is one kind of food (for the fire) : it is thereby he now gratifies him. [Va^. S. XI, 74; Rik S. VIII, 102, 21] 'What the red ant eats, what the white ant crawls over,' — for either the red ant eats it, or the white ant crawls over it; — 'let all that be ghee for thee, do thou relish that, O youngest!' as the text, so its meaning : whatever (wood) has lain on the ground, that he makes palatable for him ; and having made it food for him, he sets it before him. 7. The remaining (kindling-sticks) are of palajra wood (butea frondosa) ; — the Pala^a tree is the Brah- man, it is by the Brahman he thus kindles him (Agni). And, again, why they are pala^-a ones ; — the Palai-a tree is Soma, and he. Soma, doubtless is the supreme offering : it is that he now offers on this (fire), and by that he gratifies him (Agni). 8. [He puts them on, with Va^. S. XI, 75-82] 'Day by day bearing unremittingly,' — that is, 'Day by day bringing not unmindful;' — 'food to him like unto a standing horse,' — that is, ' food as to a standing (resting) horse;' — 'we, rejoicing in wealth-thrift and sap,' — that is, 'rejoicing in wealth, and thrift, and sap ; ' — ' O Agni, let not us, thy associates, suffer injury !' this he says with a view that his (Agni's) associate (the Sacrificer) may not suffer injury. 9. 'While Agni is kindling on the earth's navel,' — that (place) where he is now being kindled is indeed the navel of the earth; — 'we call for great wealth-thrift,' — that is, 'we call for wealth and great thrift;' — 'Unto him, the draught- delighted,' — for he is indeed delighted (or, in- VI KAiVDA, 6 ADHYAYA, 3 BRAHMAiVA, I 3. 259 ebriated) by the draught, — 'of high praise,' — for he is indeed highly praised; — 'the adorable' — that is, 'worthy of adoration;' — 'Agni, the con- queror, overpowering in battles;' — for Agni is indeed a conqueror, and overpowering in battles. 10. 'Whatever aggressive armies there are, onrushing with drawn-up lines; whatever thieves and robbers, those I cast into thy mouth, O Agni.' — 'Devour thou in a lump the waylayers with thy two tusks, the thieves with thy teeth, and the robbers with thy jaws, 0 holy one!' — 'What waylayers there are among men, what thieves and robbers in the wood, what miscreants in the lurking-places, 1 throw them into thy jaws.' — 'Whatever man may plot against us, and whosoever may hate us, or abuse and seek to hurt us, every one of them burn thou to ashes!' 11. For the gods then made food of whosoever hated them, and of whomsoever they hated, and gave them up to him (Agni), and thereby gratified him ; and this, then, became his food, and he burnt up the evil of the gods : and in like manner does the Sacrificer now make food of whosoever hates him, and of whomsoever he hates, and give them up to him (Agni), and thereby gratify him ; and this, then, becomes his food, and he burns up the Sacri- ficer's evil. 1 2. These eleven (kindling-sticks) he puts on for one who is not either a noble, or a domestic chaplain (purohita) ; for incomplete are those eleven, and incomplete is he who is not either a noble, or a domestic priest. 13. Twelve (he puts on) for a noble or a domestic s 2 26o S-ATAPATHA-BRAHMAiVA. chaplain ; for those twelve are a complete whole (or everything), and he who is either a noble or a domestic chaplain is everything. 14. In the case of a Purohita, he puts it on, with (Va^. S. XI, 81), ' Perfected is my sanctity (brah- man), perfected the vigour, the strength, per- fected the victorious power (kshatra) whose Purohita I am !' — he thus perfects both his sanctity and power ^ 15. And in the case of a nobleman, with (Va.f. S. XI, 82), ' I have raised their arms, their lustre and strength: by the spiritual power I destroy the enemies, and elevate mine own (relatives)!' this he says with the view that he may destroy his enemies, and elevate his own relatives. Let him put on both these (kindling-sticks) ; for both the Brahman and the Kshatra are this Agni ; and it is this Agni he thus kindles by those two, by the Brahman and the Kshatra. 16. These (kindling-sticks) amount to thirteen ; — thirteen months are a year, and Agni is the year : as great as Agni is, as great as is his measure, by so much food he thus gratifies him. 17. They are a span long, for Vish/zu, as an embryo, was a span long ; and this is (Agni's or Vish;^u's) food : he thus gratifies him with food pro- portionate to his own body. But the food which is proportionate to one's body satisfies, and does no injury; but what is too much that does injury, and what is too little that does not satisfy. Standing he puts them on — the significance of this (will be ex- ^ Or, his spiritual and political power, his priesthood and nobility. VI KAiVDA, 6 ADHYAYA, 4 BRAHMAiVA, 2. 26 1 plained) further on ; — and with the Svaha (' hail ! ') ; for seed is infused here (in the sacrifice, — to wit,) this Agni ; and were he to put on the logs unconse- crated by Svaha, he would injure him (Agni). Now inasmuch as they are kindling-sticks, they are not oblations ; but inasmuch as (they are put on) with the Svaha, they are food, for the Svaha is food ; and thus he does not injure him (Agni). Fourth BRAHMAiVA. 1. Having then stridden the Vish;^u strides, and reverentially stood by (the fire) with the Vatsapra ^ (hymn), after the sun has set, he in the first place throws out the ashes (from the fire-pan). For at that (former) time he regales him (Agni) with that food, those kindling-sticks ; and the foul part of that eaten food sinks to the bottom as ashes. He now clears him thereof, and infuses speech into him ^, thus freed from foulness. Having infused speech, he puts on a kindling-stick, — and thereby regales him with food for the night, — with, ' Night for night bearing unremittingly ^ ' — the meaning of this has been told : he prays for that same security and well- being for the night ; and whatsoever he puts on thereafter by night, that he puts on as a libation offered to him ^ 2. And in the morning, when the sun has risen, he in the first place throws out the ashes. For at that (former) time he regales him with that food, that kindling-stick ; and the foul part of that eaten food which he puts on during the night sinks to the ^ See VI, 7, 4, I seq. ^ Or, sets free the speech in him. ^ See above, VI, 6, 3, 8. * Lit. ' made into a libation for him.' 262 ^-ATAPATHA-BRAHMAiy^A. bottom as ashes. He now clears him thereof, and infuses speech into him thus freed from foulness. Having infused speech, he puts on a kindling-stick, — and thereby regales him with food for the day — with, ' Day by day bearing unremittingly ; ' — the meaning of this has been told : he prays for that same security and well-being for the day ; and what- soever he puts on thereafter by day, that he puts on as a libation offered to him. 3. Verily, day and night passing on come up to a year, and the year is everything here : he prays for that security and well-being for a succession of days. 4. And when they give him (the Sacrificer) the fast-milk, he puts on a kindling-stick, after dipping it into the fast-milk. Some, however, say, ' Let him not dip it into the fast-milk : he would be offering a libation, and it would be improper were one who Is initiated to offer a libation.' 5. Let him nevertheless dip It in, for that (Aha- vaniya fire) is his (the Sacrlficer's) divine body, and this (real body of his) is his human one. Now were he not to dip it in, he would not be satisfying that divine body of his ; but when he dips it in, he does so satisfy that divine body. And In that it is a kindllng-stick, It Is not a libation ; and in that it is dipped into the fast-milk, it is food, for the fast-milk is food. 6. And having put on the kindling-stick, he drinks the fast-milk ; for that (fire) is his divine body, and this (body of his) is the human one ; and the gods (come) first, and then men : hence he drinks the fast-milk after putting the kindllng-stlck on (the fire). 7. [He puts it on, with Va^. S. XI, 83] ' O VI KAiVDA, 6 ADHYAYA, 4 BRAHMAiVA, lO. 263 Lord of food, give us of thy food ! ' — that Is, ' O Lord of viands, give us of thy viands!' — 'of the pain- allaying, strengthening ' — that is, ' of the hunger- allaying, strengthening (food),' — ' Onward, onward lead thou the giver!' — the giver, doubtless, is the Sacrificer : thus, ' Onward lead thou the Sacrihcer! ' — 'Give us sustenance for the two-footed and the four-footed!' — he thereby asks a blessing. Now as to the expiation in case of (the fire-pan being) broken which, he said, would be explained ' in a sub- sequent chapter ^' 8. If the fire-pan were to break, let him pour that (fire in the pan) into any such unbroken, new pot with a wide mouth as there may be ; for the pan which is broken indeed suffers injury, but un- injured is this deity (Agni) : ' Uninjured I will bear him in the uninjured ! ' so he thinks. Into that (pot) he first throws a potsherd of the (broken) pan, and thus he (Agni) is not deprived of that womb of his, 9. He then takes the (remaining^) clay, and having pounded both the (broken) pan and that remainder, and mixed it, he makes a (new) pan in the very same way, without using any formula, quite silently. Hav- ing baked it, he pours (the fire) over. The expiation in this case is one of performance only. Having again thrown that potsherd into the (new) pan, and pounded both the (temporary) pan and the remaining clay, and mixed it, he lays it aside for expiation. 10. And if the fire in the pan (Ukhya Agni) were to go out, it is doubtless to the Garhapatya that it goes, for from the Garhapatya it has been taken. Having then taken it out of the Garhapatya eastwards (to the place of the Ahavaniya), and put fuel on it, let him ^ See VI, 5, 2, 22. 2 See VI, 5, 3, 7. 264 .S-ATAPATHA-BRAHMA.VA. put the fire-pan on it in the same way (as before), without using any formula, quite silently. When the fire rises up to it, — 11. He performs two expiations. For it is for (the obtainment of) all his wishes that he makes up that (fire) ; and whatever part of his wishes is here cut off when the fire goes out, that he thereby joins together and heals. He performs both expiations, that of the (Soma) sacrifice and that of the fire-altar, — first that of the sacrifice, then that of the fire-altar : the signifi- cance of this has been explained \ 12. Having cut out with a kindling-stick some of the butter, he offers sitting a libation, with (Va^. S. XH, 43), ' To Vii-vakarman, hail!' Then step- ping near he puts the kindling-stick on the fire, with (Va^. S. XH, 44), 'Again the Adityas, the Rudras, the Vasus may kindle thee, again the Brahmans with sacrifices, O bringer of good things!' — that is, 'May those deities again kindle thee!' — 'With ghee make thou grow thy body, let the wishes of the Sacrificer be true ! ' — that is, ' With ghee indeed make thou grow thy body, and for whatever wishes the Sacrificer makes up a fire, may they all come true ! ' 13. And if the Garhapatya fire were to go out, it is doubtless to the churnincr-sticks that it o-oes, for from the churning-sticks it has been taken. Havino- churned it out with the churning-sticks, and put fuel on it, he performs two expiations. 14. And if the Ahavaniya fire were to eo out whilst the pressing (of Soma) proceeds, it is doubtless to the Garhapatya that it goes, for from the Garha- patya it has been taken. Having taken it straight- ^ See VI, 6, I, 3 seq. VI KAA^DA, 7 ADHYAYA, I BRAHMAiVA, 2. 265 way eastward from the Garhapatya, and put fuel on it, he performs two expiations : whatever (kind of Soma) sacrifice may be (performed) at the time, the expiation of that sacrifice he should perform ; and of like kind is the expiation of the fire-altar. 15. And if the Agnidhriya fire were to go out, it is doubtless to the Garhapatya that it goes, for from the Garhapatya it has been taken. Having taken it from the Garhapatya eastward along the north of the Sadas, and put fuel on it, he performs two expia- tions. And if the Garhapatya were to go out, the meaning (procedure) of that has been explained. Seventh Adhyaya. First BRAHMAivA. 1. He hangs a gold plate (round his neck), and wears it ; for that gold plate is the truth, and the truth is able to sustain that (fire ^) : by means of the truth the gods carried it, and by means of the truth does he now carry it. 2. Now that truth is the same as yonder sun. It is a gold (plate), for gold is light, and he (the sun) is the light; gold is immortality, and he is immortality. It (the plate) is round, for he (the sun) is round. It has twenty-one knobs, for he is the twenty-first -. He wears it with the knobs outside, for the knobs are his (the sun's) rays, and his rays are outside. * That is, the Ukhya Agni, or fire in the pan, which the Sacrificer will have to carry about during his time of initiation ; and which, moreover, is here taken to be the Sacrificer's divine body (VI, 6, 4. 5)- ^ See I, 3, 5, 12, — twelve months of the year, five seasons, and three worlds : this makes twenty ; and he that burns yonder is the twenty-first. See also Ait. Br. IV, 18, where the sun is identified with the Ekaviwja or Vishuvat day, the central day of the year, by which the gods raised the sun up to the heavens. 2 66 5'ATAPATHA-BRAHMAiVA. 3. And as to why he puts on and wears the gold plate ; — that plate is yonder sun, and man, in his human form, is unable to sustain that fire : it is only in this (solar or divine) form that he bears that (divine) form. 4. And, again, why he puts on and wears the gold plate ; — this fire is seed poured out here ; and the gold plate means vital energy (or brilliance) and vigour : he thus lays vital energy and vigour into that seed. 5. And, again, why he puts on and wears the gold plate ; — the gods now were afraid lest the Rakshas, the fiends, should destroy here that (Agni) of theirs. They made that (plate), yonder sun, to be his (Agni's) protector (standing) by his side, for the gold plate is yonder sun : and in like manner does this (Sacrificer) now make that (plate) to be his (Agni's) protector by his side. 6. It is sown up in a black antelope's skin ; for the black antelope skin is the sacrifice, and the sacrifice is able to sustain that (Agni) : by means of the sacrifice the gods carried him, and by means of the sacrifice he now carries him ; — with the hair (inside), for the hair are the metres, and the metres are indeed able to sustain him : by the metres the gods carried him, and by the metres he now carries him. 7. It is sown into the white and black hair, for these two are forms of the rik (hymn-verse) and the saman (hymn-tune), and the rik and saman are indeed able to sustain him (Agni) : by the rik and saman the gods carried him, and by the rik and saman he now carries him. The hempen sling of the gold plate is a triple (cord) : the significance of this has been explained. VI KANDA, 7 ADHYAYA, I BRAHMAiYA, I 3. 267 8. He wears it over the navel ; for that gold plate is yonder sun, and he (stands) over the navel (of the earth or sky), 9. And, again, why over the navel, — below the navel is the seed, the power of procreation, and the gold plate represents vital energy and vigour : (he does so, thinking,) ' Lest the gold plate burn up my seed, my power of procreation, my vital energy and vigour.' 10. And, again, why over the navel ; — sacrificially purer is that part of the animal (victim) which is above the navel, and more in contact with ordure is that which is below the navel : he thus carries it (the plate) by means of that part of the animal which is sacrificially purer. 11. And, again, why over the navel, — that part of the vital air which is immortal is above the navel, and streams out by upward breathings ; but that which is mortal passes by and away from the navel : he thus makes him (the Sacrificer) obtain the part of the vital air which is immortal, and by that he then carries it (the fire). 12. Now, he carries that (fire in the pan) on a seat ; — the seat (asancli) doubtless is this earth, for on her everything here is settled (asanna) ; and she indeed is able to sustain him (Agni) : it was thereby that the gods carried him, and thereby he now carries him. 13. It is made of udumbara wood (ficus glomerata), for the Udumbara tree is sustenance (sustaining strength), life-sap : by means of sustenance, life-sap, he thus carries him. Moreover, that Udumbara represents all the trees here (on earth), and all the trees (together) are capable of sustaining that (fire) : 268 5'ATAPATnA-BRAHMAA^A. by means of all the trees the gods bore (or, main- tained) it, and by means of all the trees does he now bear it. 14. It (the seat) is a span high ; for Vish;m, as an embryo, was a span high : he thus makes the womb equal in size to the embryo. It is a cubit across ; for the cubit is (the length of) the (fore-) arm, and strength is exerted by the arm. It thus is made equal to strength, and strength is indeed capable of sustaining him (Agni) : by means of strength the gods did bear him, and by means of strength does he now bear him. 15. The feet and boards^ are four-cornered; for there are four regions, and the regions are able to sustain him : by means of the regions the gods bore him, and by the regions does he now bear him. It is interwoven with cords of reed-grass, triple ones, — the significance of this has been explained ; — and smeared over with clay, — (the significance) of this also has been explained ; but it also serves to keep them from taking fire -'. 16. Now he carries him (Agni, the fire) by means of a netting^, — he, Agni, is these worlds, and the netting is the regions, for by means of the regions these worlds are able to stand ; and inasmuch as they are so able (^ak), it is called a netting (^ikya) : he thus carries him by means of the regions. It is furnished with six strings, — for there are six ^ That is, the boards forming the seat itself, and being a cubit long. "^ Lit. ' from (the fire in the pan) burning over (or through the clay) ; ' or ' from (their) being burnt over.' ' Apparently a round netted mat, on which the fire-pan is to be placed, and which is fastened to a cord by means of six strings, thus somewhat resembling the scale of a balance. VI KANDA, 7 ADHYAYA, I BRAHMAiVA, 1 9, 269 regions ; — made of reed-grass, triply wound— the significance of this has been explained ; — and smeared with clay — (the significance) of this also has been explained ; but it also serves to keep them from taking fire. 17. The waters are his (Agni's) foundation, for on the waters these worlds are founded. The sun is the connecting link \ for to the sun these worlds are linked by means of the quarters : whosoever thus knows this, carries suchlike a one by suchlike a one ^ 18. And, again, why he carries him by means of a netting, — he, Agni, is the year, and the netting is the seasons ; for by means of the seasons the year is able to exist, and inasmuch as it is so able (i'ak), therefore (the netting is called) ' jikya : ' he thus carries him by the seasons. It is furnished with six strings, for there are six seasons. 19. Day and night are his foundation, for on day and night this year is founded. The moon is the connecting link, for to the moon this year is linked by means of the seasons : whosoever thus knows this, carries suchlike a one by suchlike a one. And verily by him who so knows this, he (Agni) is carried for a year ; and by him who does not so know it, he is attended to for a year ^. Thus as to the deities, — ^ Or, the central point, the hinge or hook, to which the worlds are attached. ^ Lit. carries that form by that form, — that is to say, he sus- tains, by means of the sun, the whole world in the form of Agni. ^ That is to say, he who desires to derive the full benefit from the initiation ceremony, and the Agni/^-ayana generally, must not only keep up the Ukhya Agni (or pan-fire) during the year of the initiation, but must also carry him at least for a time every day during that period. 270 5'ATAPATHA-BRAHMAiVA. 20. Now as to the self (or body of Agni). Agni doubtless is the self, and the netting is the vital airs, for by means of the vital airs that self is able to exist ; and inasmuch as it is so able (sak) therefore (the netting is called) ' i-ikya : ' he thus carries (sustains) him by means of the vital airs ; and it is furnished with six strings, because there are six vital airs. 21. The mind is his foundation, for on the mind this body is founded, — and food is the connecting link, for to food this body is linked by means of the vital airs : whosoever thus knows this, carries such- like (Agni) by suchlike means. 22. Now he carries him by means of the fire- pan ; for the pan is these worlds, and these worlds are indeed able to hold him : by means of these worlds the gods carried him, and by means of them he (the Sacrificer) now carries him. 23. And as to why it Is called ' Ukha ; ' — by means of this sacred performance and this process the gods at that time dug out these worlds ; and inasmuch as they so dug out (ut-khan), it (the pan representing the worlds) is called 'utkha,' — 'utkha' being what they mysteriously (esoterlcally) call * ukha,' for the gods love the mysterious. 24. Now ' ukha ' (consists of) two syllables, — the Sacrificer is two-footed, and the Sacrificer is Agni : as great as Agni is, as great as is his measure, by so much he thus carries him. And that same (pan) is a pot (kumbhi), it is a cauldron (sthali) ^ ; this ^ These words, according to Saya«a, are merely intended as synonymous (paryaya) for ' ukha,' or fire-pan, not as different vessels (such as the pot used temporarily when the pan is broken) as one might suppose. VI KANDA, 7 ADHYAYA, I BRAHMAiVA, 27. 27 1 makes six (syllables), — six seasons are a year, and the year is Agni : as great as Agni is, as great as is his measure, so great does this become. 25. He now takes hold of him (Agni ^) by means of two (straw) pads ^ ; for he, Agni, is yonder sun, and the two pads are day and night : he thus takes hold of yonder sun by means of the day and the night, and hence that (sun) ^ is encompassed by day and night. 26. And, again, why he takes hold of him by means of two pads, — he, Agni, is yonder sun, and the two pads are these two worlds : he thus encom- passes yonder sun by these two worlds, and hence he is encompassed by these two worlds. They are round, for these two worlds are round ; of reed- grass, triply wound, — the significance of this has been told ; — and smeared with clay, — (the signifi- cance) of this also has been told, but it also serves to keep them from taking fire. 27. Now then the (mystic) correspondence (of the number of objects to the nature of Agni), — the seat, the fire-pan, the sling of the gold plate, the fire, and the gold plate, — these amount to six ; — six seasons are a year, and the year is Agni : as great as Agni is, as great as is his measure, so great does this become. Two pads, that makes eight, — the Gayatri has eight syllables, and Agni is Gayatra : as great as Agni is, as great as is his measure, so great does this become. ^ That is, of the pan containing the fire. ^ Sayawa (on VII, 2, i, 15) explains them as two balls of straw. The comparison in 26 rather points to their being round mats. ^ Thus Saya«a. If, on the other hand, Agni be intended here, this might be taken as an illusion to the regular worship of the fire at the morning and evening twilights (cf. VI, 7, 2, 3). 272 5ATAPATHA-BRAHMAA^A. 28. Now the total correspondence, — four feet and four boards (of the seat), the netting, and the sHng of the gold plate, or any other corded netting ; after that the pan and fire, and the gold plate, — that makes thirteen ; — thirteen months are a year, and the year is Agni : as great as Agni is, as great as is his measure, so great does this become. Second BRAHMAivA. 1. Standing he puts on that (gold plate) \ — for that gold plate is yonder sun, and yonder sun stands, as it were ; and moreover, while standing one is stronger. [He does so] standing with his face towards north-east : the sio-nificance of this has been explained. 2. [Vag-. S. XII, I ; J^ik S. X, 45, 8] 'Looking like^ a golden disk he hath shone far and wide,' — for that gold plate, being seen, indeed shines far and wide; — 'flashing forth unquench- able^ life for glory,' — for not easily dying is his (Agni's) life (vital power) ; and for glory he does shine; — 'Agni became immortal by his powers, when Dyaus bore him — ,' for Dyaus (the sky) did bear him; — 'she that hath good seed — ,' for good seed indeed she has whose seed he (Agni) is. 3. He then takes hold of him by means of the two pads, with (Va^. S. XII, 2*), 'Night and Dawn, * The author now proceeds to give further particulars regarding the ceremonial details treated of in the preceding chapter (VI, 7, i, I seq.). ^ Literally, ' seen ' or ' appearing (like).' ' Rather ' irresistible, difficult to bear (against) ; ' but the author connects * durmarsha ' with ' mar,' to die. * jRi'k S. I, 96, 5, slightly different. VI KANDA, 7 ADHYAYA, 2 BRAHMAA^A, 5. 273 of one mind, unlike in form,' — night and dawn, doubtless, are day and night, (and they are) of one mind \ and unlike in form; — 'nourish one child, combining together,' — whatever belongs to the day and the night, therewith they, com.bining to- gether, indeed nourish him (Agni) ; — 'a golden disk, he shineth between heaven and earth,' — - whilst taking it (the fire), he mutters this prayer ; for heaven and earth are those two, the sky and the earth ; and moving between these two he shines : that is why, in taking it, he mutters this prayer; — 'the wealth-giving gods kept Agni;' — there- with, having taken hold of it in both hands, he sets it down ; for the wealth-giving gods are the vital airs, and they indeed kept up Agni at first : by means of them he now keeps him up. 4. He then puts round his (neck) the sling of the netting, with (Va^^-. S. XII, 3; J^ik S. V, 81, 2), 'The wise putteth on all forms,' — the wise one, doubtless, is yonder sun, and the netting is all forms; — 'he hath brought forth what is good for the two-footed and four-footed,' — for in rising he does bring forth what is good for the two- footed and four-footed; — 'the adorable Savitr^* hath glanced over the firmament,' — the firma- ment, doubtless, is the heaven, and even in rising he looks along it; — 'he flasheth forth after the starting 2 of the Dawn,' — for the Dawn shines forth first, and after her shining forth he (the sun) follows, flash'ng forth. 5. By means of the fashioning (formula) he then fashions him out of that (matter) : he thereby ^ That is to say, they are allied. ^ Or, perhaps, after the precedence (example) of the Dawn. [41] T 2 74 ^-ATAPATHA-BRAHMAiVA. fashions that infused seed, whence the seed infused into the womb is fashioned. 6. [Va^. S. XII, 4] 'A well-winged bird thou art ! ' — the well-winged bird means vigour : he thus forms him so as to be (endowed with) vigour ; — 'the Trivrzt is thy head,' — he thus makes the Trivrz't stoma (nine-versed hymn) his head; — 'the Gayatra thine eye,' — he thus makes the Gayatri metre his eye; — 'the B?^/hat and Rathantara thy wings,' — he thus makes the Brihat and Rathantara (hymn-tunes) his wings; — 'the hymn is the self,' — the Fa.n^a.viins3. stoma (twenty-five- versed hymn) he makes the self (soul, or body) ; — 'the metres the limbs,' — for the metres are indeed his (Agni's) limbs; — 'the prayers his name,' — • the prayers (ya^us) are his name ' Agni ' by which they call him, — 'the Vamadevya saman is thy body,' — the body, doubtless, is the self: thus 'the Vamadevya (hymn-tune) is thy body, thy self;' — 'the Ya^;^aya^/2iya thy tail,' — he thus makes the Ya^7laya^?^iya ^ his tail; — 'the hearths thy hoofs,' — by means of the hearths he (Agni) is indeed established in this world ; — ' thou art a well- winged bird: go to the heaven! fly to the light!' — thus having made him a well-winged bird ^, he says, ' Go to the gods ! fly to the heavenly world ! ' 7. He fashions him here (in the pan or womb) into (a bird) with wings and tail ; for whatlike the seed is fashioned in the womb, suchlike it is born ; and because he here fashions him as (a bird) with ' The ordinary hymn-tune of the Agnish/oma-saman, the last and characteristic stotra of the simplest, or Agnish/oma Soma-sacrifice. ^ Or, the bird (or eagle, suparwa) Garutmat. VI KA.VDA, 7 ADHYAYA, 2 BRAHM.\A^A, lO. 275 wings and tail, therefore he is hereafter born with win^s and tail. 8. Now some, after addressing him by that fashioning (formula), build a different altar (than of an eagle's shape), either one constructed in the form of a trough \ or like a chariot-wheel, or like a kite, or like the front part of a thill, or like a thill on both sides, or one consisting of a heap of loose soil -. Let him not do so, (but) in such wise as one might carve a young one with wings and tail : let him therefore build it (the fire-altar) in the form of an eagle. 9. With that fashioning (formula) he holds him high up from thence tow^ards east^; for he, Agni, is yonder sun : he thus places yonder sun high up from here in the east ; and hence yonder sun is placed high up from here in the east. He holds him up so as to be beyond the reach of the arms, for he (the sun) is beyond the reach of the arms from here. He then lowers him, and, having lowered him, he holds him above the navel : the significance of this has been explained •*. 10. He then strides the Yish;m-strides ^ For the gods, in the form of Yish;m (the sun), then strode through these worlds ; and inasmuch as, in the form of \''ish;m, they thus strode, they are called the Vish;m-strides : in like manner does the Sacrificer, * Sayawa seems to make this a round vessel, — dro«a^ pari- ma«^alanama-(?lamana)rfipaw drowam iva X-iyate dronaX'it. ^ Samuhya samuhya purishaw tenaiva kevalena X'lyata iti samu- hyapurisha^^, Say. ' As in the case of the lump of clay, VI, 4. 3, 10. * VI, 7, I, 8 seq. * Or the Vishwu-steps, as the term, for a special reason, was translated at V, 4, 2, 6. T 2 276 ^ATAPATHA-BRAHMAiVA. in the form of Vish;ai, now stride through these worlds. 11. Now he who is Vish;^u is this sacrifice; and he who is this sacrifice is that same Agni in the ukha (fire-pan) : into that same (Agni) the gods changed themselves, and strode through these worlds ; and in like manner the Sacrificer, having changed himself into that same (Agni), strides through these worlds. 12. Standing with his face towards north-east (he strides) ; for standing towards north-east Pra^apati created offspring by means of the Vish;zu-strides : in like manner does the Sacrificer now, standinof towards north-east, create offspring by means of the Vish;^u-strides. 13. [Vaf. S. XII, 5] 'Thou art Vish;2u's stride,' — for in the form of Vish;^u he strides; — * the slayer of foes ; ' — for he now slays his foes ; — 'mount thou the Gayatri metre,' — the Gayatri metre he does mount, — 'stride along the earth!' — along the earth he indeed strides. He stretches forward his (right) foot and strides : he raises the fire upwards, for upwards he ascends. 14. ' Thou art Vish/^u's stride,' — for in the form of Vish;^u he strides; — 'the slayer of plotters,' — for he now does slay the plotters ; — 'mount thou the Trish/ubh metre!' — the Tri- sh/ubh metre he does mount; — 'stride along the air ! ' — along the air he indeed strides. He stretches forward his foot and strides : he raises the fire (yet further) upwards, for upwards he ascends. 15. 'Thou art Vish?2u's stride,'- — for in the form of Vish;^u he strides; — 'the slayer of the evil-minded,' — for he now does slay the evil- VI KANDA, 7 ADHYAYA, 3 BRAHMAiVA, 2. 277 minded; — 'Mount the 6^agati metre!' — for the Cagatt metre he does mount; — 'stride along the sky ! ' — along the sky he indeed strides. He stretches his foot forward and strides : he raises the fire (yet further) upwards, for upwards he ascends. 16. 'Thou art Vish;^u's stride,' — for in the form of Vish;zu he strides; — 'the slayer of the hostile,' — for he now does slay the hostile ; — 'mount thou the Anush/ubh metre!' — the Anush/ubh metre he does mount; — 'stride along the quarters ! ' — he looks along the (four) quarters ; he does not stretch forward his foot, thinking, ' Lest I lose these worlds!' — He raises the fire right up, for he ascends completely (to the top). TpIIRD BRAHMAiVA. 1. He then holds it (the fire in the pan) up thus (towards north-east). Now the gods at that time were desiring, ' May we be like Par^anya (the rain- god) ! ' By that body (of his ^) they became like Par^anya, and in like manner does the Sacrificer by that body (of his) become like Par^anya. 2. [Va,^. S. XII, 6; J^ik S. X, 45, 4] 'Agni roared like the thundering sky,' — for he (Agni) indeed roars like the thundering Par^anya ; — ' again and again licking the ground, stroking- the plants,' — for Par^^anya, whilst licking again and ^ Viz. by the Agni who is now being held up, and of whom Parg'anya is said to be another form, at VI, i, 3, 15. It is pro- bably the smoke rising from the fire-pan that suggests the idea of the Jupiter pluvius sending forth his flashes of light from the dark cloud. 2 Literally, anointing (? either furbishing, or impregnating). 278 i-ATAPATHA-BRAHMAiVA. again the ground, does stroke the plants; — 'scarce born, the kindled shone forth,' — for scarce born he indeed lights up everything here; — 'with his light he shineth between the two worlds,' — the two worlds, doubtless, are the heaven and the earth, and these two he indeed illumes by his light. He holds it (the fire in the pan) up so as to be beyond the reach of his arms, for Par^anya is beyond the reach of (our) arms. 3. He then lowers it ; for whatever sap, what- ever sustenance there is in this world, that rises upwards with it through these worlds, for Agni is the sap, Agni is the substance in this world : thus were that always to be so \ then there would be no sap, no sustenance in this world ; but when he lowers (the fire), he bestows sap and sustenance on this world. 4. And, again, why he lowers it, — he then indeed rises upwards from here through these worlds : that is, as it were, a rising away from here. But this earth is the resting-place ; and were that always to be so, the Sacrificer would be removed from this world. But when he lowers (the fire), he thereby comes back to this resting-place, and stands firmly on this resting-place. 5. And, again, why he lowers it, — there, indeed, in rising upwards, he conquers these worlds from here : that is, as it were, a conquering in a forward direction. Now the conquest of him who conquers only in a forward direction is completed by others ; but for him who conquers both ways there is free scope : thus, when he lowers (the fire) he conquers ^ Literally, were that to be so much only (i.e. were the fire always to be held up there). VI KANDA, 7 ADHYAYA, 3 BRAHMAiVA, 8. 279 these worlds both from here upwards and from thence backwards. 6. [Va^. S. XII, 7-10] ' Ever returning Agni, turn thou back unto me, with life, with vigour, with offspring, with riches ; with gain, with wisdom, with wealth, with prosperity! — O Agni, Aiigiras! may thine be a hundred courses, and a thousand returns : with in- crease of increase bring back what was lost by us, and bring us again riches! — Return again with sustenance, again, O Agni, with food and life, guard us again from trouble! — With wealth return, O Agni, overflow with the all-feeding stream on every side ! ' — that is, ' with all this return thou to me ! ' Four times he lowers (the fire further and further), for four times it rises upwards : thus as often as it rises upwards, so often he lowers it ; and having lowered it (com- pletely), he holds it above his navel : the significance of this has been explained K 7. He then addresses him (Agni) ; for Agni is vital power: he thus lays vital power into his self: [Vaf. S. XII, 11] 'Hither have I brought thee,' — for they do indeed bring him hither; — 'thou hast entered,' — he then lays vital power into his self; — ' stand thou firm, never staggering ! ' — he thus lays the vital power firmly into his self; — 'may all the people long for thee !' — the people are food : thus, ' may all food long for thee ! ' — ' may thy rule not fall away from thee!' — rule means glory : thus, ' may thy glory not fall away from thee I ' 8. He then unties the sling of the netting, and the sling of the gold plate ; for the sling belongs to ^ VI, 7, I, 8 seq. 2 8o .DATAPATH A-BRAHMAiVA. Varu;/a : he thus frees himself from Varu;m's noose. He does so with a verse to Varu;2a : he thus frees himself from Varu;^a's noose by its own self, by its own deity. [Va^. S. XII, 12; 7?/k S. I, 24, 15] 'Take off from us, O Varu;2a, the uppermost cord, down (take) the lowest, away the middle one!'- — as the text, so the meaning; — 'and so, O Aditya, may we be sinless in thy service for safety (Aditi) ! ' — Aditi is this earth : thus, ' Sinless may we belong to thee and to her (the earth) ! ' 9. He then holds him (Agni) up thus (towards south-east) ; for on that former occasion he raises him upwards from here towards the east with the fashioning formula^; and he then holds him up thus (towards north-east^). Now were that alone to take place, he (the sun), surely, would stop even there (In the north) ; but inasmuch as he now holds him up thus (towards south-east), he (the sun) having gone thus (in a northerly direction), then comes back again thus (in a southerly direction). 10. [Va^. S. XII, 13; 7?2kS. X, 1,1] 'The great hath stood up erect before the Dawns,' — for before the dawn the great one (Agni) indeed stands up erect; — 'emerged from the gloom he hath come with light,' — for emerged from the gloom, the night, he indeed comes with light, with the day; — 'well-shapen with white light,' — for he, Agni, is indeed well-shapen with white light ; — 'when born, he hath filled all homesteads ;' — all homesteads, doubtless, means these worlds, and these he indeed fills, when born. He holds him up so as to be beyond the reach of the arms, for he (the ' VI, 7, 2, 9. ' VI, 7, 3, I. VI KANDA, 7 ADHYAyA, 3 BRAHMAiVA, 12. 28 1 sun) is beyond the reach of arms from here. He then lowers him : he thereby comes back to this resting- place, and stands firmly on this resting-place. [He does so] with a ^agati verse ^ for the 6^agati gains these worlds from above hitherwards. 11. [Va^^. S. XH, 14; i?/k S. IV, 40, 5] 'The swan dwelling in the light,'^ — the swan dwelling in the light, doubtless, is yonder sun; — ' the Vasu dwelling in the air,' — the Vasu dwelling in the air, doubtless, is the wind; — 'the priest seated on the altar,' — the priest seated on the altar, doubtless, is Agni ; — ' the guest,' — for he (Agni) is indeed the guest of all beings; — ' dwelling in the retreat^,' — that is, 'dwelling in rugged places;' — * the man-dwelling,' — the man-dwelling, doubtless, is the vital air ; and men are human beings : he thus means that vital air, that fire, which (burns) in human beings ; — ' the space-dwelling,' — for he (Agni) indeed is seated in all spaces; — 'the law- seated,' — that is, ' the truth-seated ;' — 'the sphere- dwelling,' — for he is indeed seated in all spheres ; — 'the water-born, cow-born' — for he is indeed both water-born and cow-born; — 'law-born,' — that is, 'truth-born;' — ^' rock-born,' — for he is born from the rock; — 'the law,' — that is, ' the truth.' With ' the Great ! ' he deposits it (the fire); for he (Agni) is indeed the great (truth) : he thus deposits him (on the seat) after making him what he is. 12. [He does so] with two syllables ('bre'hat'), — the Sacrificer is two-footed, and the Sacrificer is ^ It is rather a trish/ubh verse. ^ Rather, (the guest) dwelling in the house (durowa-sad), but the author evidently derives ' durowa ' from ' dus ' (bad), making it a synonym of ' durga.' 282 ^-ATAPATHA-BRAHMAiVA. Agni : as great as Agni is, as great as is his mea- sure, with so niuch he thus deposits him. 13. He then stands worshipping by him ; for he makes, as it were, h"ght of him, when he strides with him through these worlds both thus (upwards), and thus (downwards) : he now makes amends to him, so that he (Agni) may not hurt him. 14. And, again, why he stands by him ; — the gods at that time were afraid, lest he should injure these worlds of theirs from anigh : they thereby appeased him towards these worlds ; and in like manner does he (the Sacrificer) now appease him towards these worlds. 15- [Va^. S. XII, 15-17] ' Seat thee in this thy mother's lap, thou, O Agni, knowing all ordi- nances ! burn her not with thy heat, thy flame! shine in her with a brilliant lioht! — Glowinsf with light and heat within thine own seat, be thou gracious unto this Ukha, O knower of beings! — Being gracious unto me, O Agni, now seat thee graciously! seat thee here in thine own seat, having made happy all the regions ! ' — by saying ' Gracious — Gracious,' he appeases him, so that he may not injure any one, and thus he, being appeased, does not injure these worlds. 16. With three (verses) he stands by worship- ping ; — three in number are these worlds, and three- fold is Agni : as great as Agni is, as great as is his measure, with so much he thereby makes amends to him, and with so much does he thereby appease him towards these worlds. vi kanda, 7 adhyaya, 4 brahmana, 3. 283 Fourth Brahmaa^a. 1. He then stands by him worshipping with the Vatsapra rite^ For Pra^apati, having by means of the Vish;/u-strides produced creatures, created vital power for them by means of the Vatsapra rite ; and in Hke manner the Sacrificer, having, by means of the Vish?Ri-strides, produced creatures (or, sub- jects), creates vital power for them by means of the Vatsapra rite, 2. Now the Vatsapra rite, doubtless, is he, the golden-handed ^ (Agni) ; — hence whomsoever that is born one may wish to obtain the full (measure of) life, let him touch that one with the Vatsapra rite, and he thereby creates vital power for that new- born one ; and accordingly that one obtains the full (measure of) life. And whomsoever one may wish to be vigorous, let him first address that one with the Vikr/ti (fashioning) formula ^ and that one accordingly becomes vigorous. 3. [Va^. S. XII, 18-20] 'From the sky Agni was first born;' — the sky, doubtless, is the breath, and from the breath he (Agni) was indeed first born, — 'from us the second time, the knower of beings,' — inasmuch as he, manlike, on that occasion generated him a second time^; — 'the 1 That is, the recitation of Va^. S. XII, 18-28 or 29 (l^ik S. X, 45), ascribed to the poet Vatsapri Bhalandana. The Brahma«a, however, comments only on the first three verses, and perhaps these alone were used for the purpose at the time when the Brahmawa was composed. ^ This is a somewhat doubtful meaning of ' dakshaya?;a-hasta.' The synonyms (if correct), hirawyapawi and hirawyahasta, always refer to Savitr?', the sun. => See VI, 7, 2, 5-6. * ?0r, as a second; see above, VI, i, i, 11. 284 DATAPATH A-BRAHMAiVA. third time in the waters,' — inasmuch as he there did generate him a third time from the waters ; — 'he, the manly-minded, (kindhng him) the im- perishable,'— the manly-minded, doubtless, is Pra^apati ; and the imperishable, Agni^; — ' kindling him the mindful praises (^ar) him,' — for he who kindles him generates him, mindful 4. 'We know, O Agni, thy threefold three,' — Agni, Vayu (wind), Aditya (sun), these are his three in three forms; — 'We know thy manifold scattered sites,' — inasmuch as he (Agni) is here distributed manyways ; — 'we know thy highest name which is in secret,' — 'the youngest,' that indeed is his highest name in secret; — 'we know that source whence thou art come;' — the source, doubtless, is the (heavenly) waters, for from the waters he first came. 5. 'In the sea the manly-minded (kindled) thee, in the waters,' — the manly-minded is Pra^a- pati : thus, ' In the waters Pra^apati (kindled) thee ; ' —'the man-watcher hath kindled thee, O Agni, in the udder of the sky,' — the man-watcher, doubtless, is Pra^apati, and the udder of the sky is the waters; — 'thee, whilst standing in the third region,' — the third region, doubtless, is the sky; — 'the buffaloes made (thee) grow in the lap of the waters;' — the buffaloes, doubtless, are ^ The construction of the text here favoured by the author is very doubtful. It has probably to be construed, — ' the third time (he, Agni, was born) in the waters, he, the manly-minded (or, friendly to men). Kindling him, the imperishable (Agni), the heedful ( .? or pious) one praises him,'— or perhaps, 'While kindling him, the considerate one praises him unceasingly.' A point which favours the author's construction is that, in verse 3, ' noma;^aas ' certainly refers not to Agni, but to him who generated him. VI KANDA, 7 ADHYAYA, 4 BRAHMAJVA, 6. 285 the vital airs : thus, ' the vital airs made thee grow in the sky,' 6, These (three verses ^) have one and the same explanation regarding him (Agni) : they are Tri- sh/ubh verses relating to Agni. Inasmuch as they relate to Agni, they are Agni ; and inasmuch as they are Trish^'ubhs, and eleven (syllables), they are Indra; — but Agni consists of Indra and Agni: as great as Agni is, as great as is his measure, with so much he thus stands worshipping by him. And Indra and Agni are all the gods, and Agni includes (or belongs to) all the deities : as great as Agni Is, as ^ The remaining verses (XII, 21-29) are as follows : — 1. Agni roared like the thundering sky, &c. (see VI, 7, 3, 2). 2. The upraiser of glories, the upholder of riches, the inspirer of thoughts, the guardian of Soma ; the excellent son of power, shines forth as king in the waters, kindled before the dawns. 3. A beacon unto all that is, the child of the world filled the two spheres even when born ; even the hard rock he broke going thither when the five peoples worshipped Agni. 4. An eager cleanser, a wise messenger, the immortal Agni has been set up among the mortals ; flickering (?) he sends forth the red smoke, striving with his bright flame to reach the sky. 5. Looking like a golden disk, &c. (see VI, 7, 2). 6. Whoso maketh for thee this day a ghee-baked cake, O divine Agni of auspicious flame, lead him onwards to bliss, unto god- allotted glory, O youngest ! 7. Make him share in the songs of triumph, make him share in every hymn that is sung ! Dear be he unto Surya, dear unto Agni ; let him prevail with the living one and with thorn that are to be born ! 8. They that worship thee day by day, O Agni, win all desirable boons ; ardently wishing for wealth, they have opened with thee the stable filled with cows ! 9. Agni Vaijvanara has been celebrated by the J?/shis, the guardian of Soma, most gracious unto men : let us invoke heaven and earth who are free from hatred ! grant us wealth, ye gods, with abundance of men ! 286 S'ATAPATHA-BRAHMAiVA. great as is his measure, with so much he thus stands worshipping by him. 7. And, again, why the Vish;/u-strides and the Vatsapra rite are (performed) ; — by the Vish/^u- strides Pra^apati created this world, and by the Vatsapra the fire (Agni) ; by the Vish/^u-strides Pra^apati created the air, and by the Vatsapra the wind (Vayu) ; by the Vishi^u-strides Pra^apati created the sky, and by the Vatsapra the sun (Aditya) ; by the Vish/2u-strides Pra^apati created the regions, and by the Vatsapra the moon ; by the Vish/m- strides Pra^apati created that which has been, and by the Vatsapra that which shall be ; by the Vish?m- strides Pra^apati created possession (wealth), and by the Vatsapra hope ; by the Vish;/u-strides Pra^apati created the day, and by the Vatsapra the night ; by the Vish72u-strides Pra^apati created the former (bright) fortnights, and by the Vatsapra the latter (dark) fortnights ; by the Vish;m-strides Pra^apati created the half-months, and by the Vatsapra the months ; by the Vish;2u-strides Pra^apati created the seasons, and by the Vatsapra the year : thus the reason why the Vish;/u-strides and Vatsapra are (performed) is that he thereby even now creates everything. 8. And, again, why the Vishnu-strides and the Vatsapra rite are (performed). By the Vish/^u- strides Pra^apati drove up to heaven. He saw that unyoking-place, the Vatsapra, and unyoked thereat to prevent chafing; for when the yoked (beast) is not unloosed, it is chafed. In like manner the Sacrificer drives up to heaven by the Vish;^u-strides ; and unyokes by means of the Vatsapra. 9. Having stridden the Vish;m-strides, he then VI KANDA, 7 ADHYAYA, 4 BRAHMA2VA, 12. 287 forthwith stands by the fire worshipping it with the Vatsapra, just as one who has journeyed would forthwith unyoke. Men (proceed) after the manner of the gods : hence even now, when a troop of men have journeyed they forthwith unyoke. 10. Now, the Vish;ai-strides indeed are the day and the night, and the Vatsapra is the day and the night : he thus journeys for a day and a night, and takes rest for a day and a night : and hence even now when a troop of men have journeyed for a day and a night they take rest for a day and a night. 11. Only for one half of the year he strides the Vish;m-strides, and for one half he worships the fire with the Vatsapra ; for the world of heaven is in the midst of the year : thus were he to stride for less than half (a year), he would not reach that world of heaven ; and were he to do so for more than half (a year), he would pass beyond that world of heaven and lose it ; but when he strides for one half, and worships the fire for one half, he unyokes forthwith after reaching the world of heaven. 12. He proceeds with these two alternately^ even as one would accomplish a long way by (repeatedly) unyoking. Both before and after (the Diksha), he combines both, the Vish;2u-strides and the Vatsapra ; for the Vish;m-strides are the day, and the Vatsapra the night ; and Pra^apati, both when he was about to generate and when he had generated this universe, enclosed it on both sides by day and night : in like ^ That is, whilst on the first day of the Diksha, as well as on the day after its completion, both the Vishwu-strides and the Vatsapra are performed, during the intermediate period of one year they are performed on alternate days, — the Vishwu-strides on even, and the Vatsapra on uneven days. 288 S-ATAPATHA-BRAHMAiVA, manner the Sacrificer now, both when he is about to generate and when he has generated this universe, encloses it on both sides by day and night. 13. As to this they say, ' If the Vish;m-strides are the day, and the Vatsapra the night, and both of them are (performed) during the day, not during the night, how then are they both performed for (or by) him also during the night ? ' Well, on that (first) occasion, when he is being initiated, he, at the outset, combines both (performances) in the after- noon ; for the afternoon is the same thing as the night. Then throwing them thus together, he at the end combines them both in the forenoon ; for the forenoon is the same thing as the day ; and in this way they are both performed during the day, and both during the night. 14. Now early on the day on which he may intend to combine them, when the sun has risen, he first throws out the ashes (from the pan) ; having thrown out the ashes, he releases his speech ; having released his speech, he puts on a kindling-stick ; having put on a kindling-stick, he takes the ashes down to (and throws them into) the water. In the same way as he takes them down he returns after taking some of the ashes ; and having thrown it into the pan he stands reverentially by the fire. He then performs two expiations. 15. And if the day should be one for the Vish;m- strides, let him, after striding the Vish;m-strides, worship the fire with the Vatsapra ; and if it be one for the Vatsapra, let him, after worshipping with the Vatsapra, and striding the Vish?/u-strides, finally per- form the Vatsapra. Let him not conclude by per- forming the Vish;^u-strides, for that would be as if VI KANDA, 8 ADHYAYA, I BRAHMAJVA, 3. 289 after going for a drive he were not to unyoke ; but when he concludes by performing the Vatsapra — the Vatsapra being a halting-place — (it is) as if he made a halt and unloosed (the team) : let him therefore conclude by performing the Vatsapra. Eighth Adhyaya. First BRAiiMAiVA. I . ' Let him drive Agni about while keeping him up,' so they say. The gods and the Asuras, both of them sprung from Pra^apati, were contending. The gods drove about on wheels (cars), and the Asuras stayed at home. The gods, while driving about on wheels, saw^ this rite (sacrificial performance), for it was indeed in driving about on wheels that they saw this rite : hence it is to the cart that the formulas relate at the (performance with) sacrificial cakes -, and to the cart in the building of the fire-altar ^ 2. Now he who drives Agni about goes to the gods by the sacred performance, for divine is the rite performed by him ; but he who does not drive him about goes to the Asuras by the sacred perform- ance, for demoniac is the rite performed by him. 3. Here now some say, ' It is by himself that he (Agni) is driven about ; for by the Vish;m-strides he drives forward, and by the Vatsapra he unyokes.' Let him not think this to be so ; for divine (to the gods) is that progress of his, to wit, the Vish;m-strides ; and divine the unyoking, to wit, the Vatsapra. But human would be that progress of his, which he makes in this manner, and human the unyoking he makes. ^ Sayawa says, ' virasiddhe^,' ' by the heroes' success.' 2 See I, I, 2, 5. ' Sayawa refers to Va^. S. XII, 31, ' upwards may the All-gods bear thee . . . ' (paragraph 9 below), as a passage in point. [41] U 290 SATAPATHA-BRAHMAiVA. 4. This Agni is Pra^apati ; and Pra^apati is both the gods and men. Now when the Vish;m-strides and the Vatsapra are (performed), he thereby makes up that form of his which is divine ; and when he drives him about he thereby makes up that form of his which is human. Verily, then, he who, knowing this, drives him about, makes up that whole and entire Pra^apati : let him therefore by all means drive him (Agni) about. 5. Now on any day on which he may intend to drive, he gets the chariot placed north of the fire (with the pole) to the east ; and puts a kindling-stick on it (the fire) ; for at that time the gods first regaled him (Agni) with food, with that kindling-stick, when he was about to start : and in like manner does this one now first regale him with food, with that kindling- stick, when he is about to start. 6. [Va^. S. XII, 30; Rik S. VIII, 44, i] 'With fuel serve ye Agni!' — that is, 'with fuel worship ye Agni!' — 'with draughts of ghee awake ye the guest, offer ye libations unto him ! ' — that is, ' with (draughts of) ghee do ye awake the guest, and offer libations unto him ! ' — with a (verse) containing (the verb) ' awake ' he awakens him for the starting. 7. He then lifts him (the fire) up, with (Vaf. S. XII, 31), ' Upwards may the All-gods bear thee, O Agni, by their thoughts!' — at the beginning all the gods did indeed bear him upwards by their thoughts, for that (or, he) was then their thought : in like manner does this (Sacrificer) now bear him up- wards by his thoughts, for this now is his thought ; — 'be thou gracious unto us, of fair look, and rich splendour!' — as the text, so its meaning. From the south he places him (Agni) northwards VI KANDA, 8 ADHYAYA, I BRAHMAiVA, II. 29 1 on (the chariot) — the significance of this has been explained. Having put the Garhapatya into a pot, he places it on (the chariot) behind (the Ahavaniya, or Ukhya Agni). If he choose, he himself may mount up beside him (Agni), or he may walk by the side (of the chariot). 8. He then yokes two oxen, first the right one, then the left one : so (it is done) with the gods, otherwise in human (practice). And in whatever direction he may intend to drive, let him first drive east, for the east is Agni's region : he (Agni) thus proceeds towards his own region. 9. [Whilst driving thither, he mutters, Va^. S. XH, 32] 'Go forth, O Agni, brilliant thou with propitious flames!' — that is, 'Brilliant, O Agni, go thou forth with propitious, shining flames ! ' — 'Beaming with great beams injure not my people with thy body!' — that is, 'With great shining flames do not injure my people by thyself!' 10. Whenever the axle creaks, let him mutter that prayer (Vaf. S. XH, 33) ; for demoniacal is that voice which is in the axle : he thereby appeases that (voice) and makes it as of the gods. 11. And, again, why he mutters that prayer; — with whomsoever, mounted (on a chariot), the axle creaks, this is his own voice : hence when the axle creaks while Agni is mounted, this is the voice of Agni himself. It was Agni indeed whom the gods thereby praised and magnified ; and in like manner does this (Sacrificer) thereby praise and magnify him: 'Agni roared like the thundering sky,' — the meaning of this has been explained ^ ^ See above, VI, 7, 3, 2. U 2 292 ^-ATAPATHA-BRAHMAiVA. 12. If he unyokes before (reaching) his dwelHng, let the fire remain on the chariot itself; but when he unyokes for (staying at) his dwelling, he stops the chariot (with the pole) to the east ; and north of it he raises and sprinkles (a place) where he takes it (the fire) down. He takes it down frorn south to north : the meaning of this has been explained. 13. He then puts a kindling-stick thereon ; for on that occasion the gods regaled him (Agni) with food, with that kindling-stick, after he had travelled : in like manner does this (Sacrificer) now regale him, after he has travelled, with food, with that kindling- stick. 14. [He puts it on, with Va^. S. XH, 34 ; Rik S. VH, 8, 4] ' Far, far famed is this Agni of the Bharata (tribe),' — the Bharata^ doubtless, is Pra^a- pati, for he sustains (bhar) this entire (universe) ; — 'that his great light shineth brightly, as the sun,' — that is, ' that, like the sun, his great light shines brightly;' — 'he who overthrew Puru in battles,' — Puru, by name, was an Asura-Rakshas : him Agni overthrew (abhi-stha) in battles ; — 'blazed up hath the divine guest, gracious unto us;' — that is, * being kindled, the divine guest is gracious to us.' With a (verse) containing (the verb) ' stha ' (he per- forms), for he thereby makes him stop (stha) for (staying at) his home. 15. Now, then, the (symbolic) correspondence, — with the first (formula) he puts on a kindling-stick, with one he lifts him up, with one he starts, with one he addresses the axle, with the fifth he puts on a ^ Mahidhara, in accordance with Nigh. Ill, 18 (priest), explains ' bharata ' as the one who brings (bhar) offerings ; and, with Sayawa, identifies the Bharata with the Sacrificer. VI KANDA, 8 ADHYAYA, 2 RRAHMAiVA, 3. 293 kindling-Stick, that makes five, — of five layers consists the fire-altar, five seasons are a year, and the year is Agni : as great as Agni is, as great as is his measure, so great does this become. Second BRAHMAivA. 1. Now, then, as to the taking down of the ashes (to the water ^). Now, the gods at that time threw out the ashes (from the pan). They said, ' If we make this, such as it is, part of our own self, we shall become mortal carcases, not freed from sin ; and if we cast it away, we shall put outside of Agni what therein is of Agni's nature : find ye out in what manner we shall do this ! ' — They said, ' Meditate ye (/-it) ! ' whereby, indeed, they said, ' Seek ye a layer (or altar, /^iti). Seek ye in what manner we shall do this ! ' 2. While meditating, they saw this, — ' Let us take it down to the water ; for the water is the foundation of this universe : havincr settled it on that wherein is the foundation of this universe, we shall reproduce from out of the water what there is of Agni's nature in this (heap of ashes).' They then took it down to (and threw it into) the water ; and in like manner does this (Sacrificer) now take it down to the water. 3. [Va^. S. XII, 35] ' O divine waters, receive ye these ashes, and put them in a soft and fragrant place!' — that, being consumed (matter), has run its course (is useless) : regarding that he says, ' Put it in, the most fragrant place ! ' — ' May ^ The ashes removed from the ' ukha ' or fire-pan are put in a bag made of leaves of some sacred tree, and are then thrown into the water in two portions. As they are floating on the water, a small por- tion is taken from them again with the little finger and put in the pan. 294 DATAPATH A-BRAHMAiVA. the wives, wedded to a good lord, bow down to him,' — the wives, doubtless, are the waters, for from the waters this universe is produced ; and in Agni the waters have indeed a good lord; — 'bear it on the waters, even as a mother (bears) her son ! ' — that is, ' as a mother would bear her son on her lap, so bear ye this ! ' 4. [Va^. S. XII, 36; Rik S.VIII, 43, 9] 'In the waters, O Agni, is thy seat,' — that is, 'in the waters, O Agni, is thy womb;' — 'as such thou clingest to the plants,' — for he does indeed cling to (love) the plants, — 'being in (their) womb thou art born again,' — when he is in the womb he is indeed born again. — [Va^. S. XII, 37] 'Thou art the child of the herbs, the child of the trees, the child of all that is, O Agni, thou art the child of the waters;' — he thus makes him (Agni) the child of this entire (universe). 5. With three (verses) he throws (the ashes into the water), — threefold is Agni : as great as Agni is, as great as is his measure, by so much he thus throws them down. First with one (prayer), and then with two ; or first with two, and then with one, — but at two separate times he throws them down : he thus throws them down by means of the two-footed animals. 6. He then takes some (of the ashes) therefrom : he thereby reproduces from the waters what there is of Agni's nature in that (heap of ashes). [He takes it] with that (nameless or little finger), for with that (finger) medicine is prepared : it is with that one he thus puts him (Agni) together. [Va^. S. XII, 38-41] 'Having settled^ in the womb, as ^ ' Pra-sad ' (=pra-ap, Mahidhara) seems here really to have the VI KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 8. 295 ashes, in the waters, and the earth, O Agni,' — by his ashes he is, indeed, settled in the womb, that is, both in the waters and in the earth; — 'having united with the mothers, thou hast again, brightly shining, seated thee;' — that is, 'Having joined thy mothers, thou, the shining one, hast again seated thyself (in thy home).' — 'Having again seated thee in thy seat, the waters and the earth, O Agni, thou liest in her (the earth, or pan) most happy, as in a mother's lap.' — ' Return again with sustenance, again, O Agni, with food and life; guard us again from trouble! — With wealth return, O Agni, over- flow with the all-feeding stream on every side ! ' — that is, ' With all this return thou to me ! ' 7. With four (verses) he takes (some of the ashes) ; — he thereby supplies him (Agni) with four- footed animals ; and animals being food, it is with food he thus supplies him. With three (verses) he takes (the ashes) down (to the water), — that makes seven, for of seven layers consists the fire-altar \ seven seasons are a year, and the year is Agni : as great as Agni is, as great as is his measure, so great does this become. 8. Having taken some of the ashes, and returned, he throws it into the fire-pan, and stands by (the fire) worshipping it ; for when he throws Agni into the water he does what is improper ; he now makes amends to him so that he may not injure him. With two (verses) relating to Agni (he worships), — for it is to Aorni that he makes amends, — and with such meaning of ' abhiprasad ' or ' anuprasad,' as the accusative can scarcely be taken along with ' asada/^.' ^ See p. 249, note 3. 296 ^-ATAPATHA-BRAHMAiVA. as contain (the verb) ' budh ' (to attend to, awake), in order that Agni may attend to this speech of his. 9. [Va,^. S. XII, 42-3 ; Rik S. I, 147, 2 ; II, 6, 4] ' Attend thou to this wordof mine, O youngest!' — that is, ' attend to this word of mine, O young- est!'— 'put forth most plentifully, O faithful one!' — that is, 'put forth most abundantly, O faith- ful one!' — 'this one revileth thee, and that one singeth thy praises,' — that is, 'one (man) reviles thee, and another sings thy praises;' — -'reverently I revere thy body, O Agni!' — that is, 'I, thy reverer, revere thy body, O Agni!' — 'Be thou a munificent patron of offerings, O lord of wealth, the bestower of wealth, keep off from us the haters!' this he says in order that he may keep off haters from him. With two (verses) he worships the fire, a Gayatri and a Trish^'ubh verse : the significance of this has been explained. 10. These make nine (verses), — there are nine regions \ and Agni is the regions ; nine vital airs, and Agni is the vital airs : as great as Agni is, as great as is his measure, so great does this become. 11. He then performs two expiations ; for it is for (the obtainment of) all his desires that he sets up that (fire) ; — thus whatever part of his desires is here cut off when the fire is thrown into the water, that he thereby joins together and restores. He performs both expiations which (are performed) when the fi^re has gone out ^ : the significance of this has been explained. ^ Viz. the four cardinal points, and the four intermediate points, of the compass, and the upper region. To these paragraph 12 adds, as a tenth, the lower region. ^ VI, 6, 4, 10 seq. VI KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 12. 297 12. This makes ten (performances), — the Vira^ consists often syllables, and Agni is the Vira^^; there are ten regions, and Agni is the regions ; ten vital airs, and Agni is the vital airs : as great as Agni is, as great as is his measure, so great does this be- come. ^ That is, the wide-shining, or wide-ruling one. 298 ^ATAPATHA-BRAHMAA^A. SEVENTH kAA^Z^A. THE GARHAPATYA HEARTH. First Adhyaya. First Brahmaa^a. 1 . Being about to build the Garhapatya (fire-place), he sweeps (its site) with a Pala^a (butea frondosa) branch. For when he builds the Garhapatya^ he settles on that place ; and whatsoever builders of fire-altars (there have been), they are indeed settled on this earth ; and when he sweeps (that place) he thereby sweeps away those settled (there before him), thinking, ' Lest I should settle on those already settled (here).' 2. [He sweeps, with Va^. S. XH, 45] ' Off with you ! away with you! crawl away from here^ !' — that is, ' Go off, go away, and crawl away from here ! ' he says this to those that crawl on their belly ; — 'Ye that are here of old and of late ! ' that is, ' both ye who were here of yore, and ye of the present day.' 3. 'Yama hath given the settlement on earth (to this Sacrificer) ;' — for Yama indeed rules over the settling on this earth, and it is he who grants to this (Sacrificer) a settlement on this earth. ^ That is, ' the householder's fire,' which represents the Sacri- ficer's domestic hearth. ^ This first pada is taken from Rik S. X, 14, 9. The four padas of the verse are muttered by the Adhvaryu while sweeping the four sides of the site respectively, beginning in the east and ending in the north. On this place when swept the circular site of the Garhapatya is then marked off by saline soil being scattered over it (cf. Taitt. S. V, 2, 3, 2-3). VII KAiVDA, I ADHYAYA, I BRAHMAA-A, 7. 299 4. 'The Fathers have prepared this place for him! 'for Yama is the Kshatra (nobility, or ruling power), and the Fathers (deceased ancestors) are the clansmen ; and to whomsoever the chief (kshatriya), with the approval of the clan, grants a settlement, that (settlement) is properly given : and in like manner does Yama, the ruling power, with the consent of the Fathers, the clan, now grant to this (Sacrificer) a settlement on this earth. 5. With a palai-a branch he sweeps ; for the Palai'a tree is the Brahman ^ : it is by the Brahman he thus sweeps away those already settled ; — with a prayer (he does so), for the prayer is the Brahman : it is by the Brahman he thus sweeps away those already settled. He throws it (the branch) out towards the north ^. 6. He then scatters saline soil (over the hearth- site) ; for the Garhapatya is this world, and salt means cattle : he thus bestows cattle on this world, — hence those cattle here in this world. 7. And again why he scatters saline soil. Pra^a- pati created creatures ; he created them with different kinds of amnions : they did not agree together. He desired, ' May they agree together ! ' He made them to be of the same (kind of) amnion : hence even to this day, being of equal amnions, they agree together. And he who offers, offers thinking, ' May I be (born) with the same (kind of) amnion as the gods ! ' and when he scatters saline salt (in the hearth- site) he thereby becomes of equal amnion with the gods. ^ For the identification of the Pala^a with the Brahman (sacred writ, or the holy spirit embodied therein), see part i, p. 90, note i. ^ ' He throws it upwards,' Delbrvick, Synt. F. V, 79. 300 .SATAPATHA-BRAHMAiVA. 8. [He does so, with Va^. S. XII, 46] ' Concord thou art ! ' for thereby they agreed together^ ; — 'ful- filment of desire ; ' for salt is cattle, and fulfilment of desire means cattle ; — ' In me may there be the fulfilment of thy desire!' that is, * May there be on me cattle for thee ! ' — He covers with it the whole (circular) Garhapatya ; for the Garhapatya altar is the womb, and the saline soil is the amnion : he thus covers the whole womb with the amnion. 9. He then scatters sand to keep (the saline soil, or amnion) from being scorched ^ ; — for sand is nothing else than the ashes of Agni Vai^vanara, and him, Agni Vai^vanara, he is indeed about to build up ; and Agni does not scorch his own self. 10. And again why he scatters sand, — sand is nothing else than the seed of Agni Vaiwanara ^, and him, Agni Vai^vanara, he is about to build up ; but nothing is fashioned from out of the seedless : ' May he (Agni) be fashioned from out of this seed ! ' so he thinks. 1 1. [He scatters it, with Va^. S. XII, 46] ' Agni's ashes thou art ! Agni's soil thou art ! ' for Agni's ashes are useless, and the sand is not useless : he thus makes it (the Garhapatya hearth) to be useful. He covers with it the whole Garhapatya ; for the ^ Sayawa, on Taitt. S. IV, 2, 4, takes ' sa;;;^;7anam ' in the sense of 'knowledge, recognition;' explaining it from the fact that cattle by their smell recognise the places of saline soil and lick them. ^ Or, to keep (the fire) from burning over (or through the sand, and injuring the saline soil or amnion). For the construction, see p. 198, note 2. ^ This notion is apparently based on the supposed etymological connection of ' sikata,' sand, with the root ' siyJ,' VII KANDA, I ADHYAYA, I BRAHMAiVA, 1 4. 3OI Garhapatya altar is the womb, and the sand is seed : he thus fills the whole womb with seed. 12. He then encloses it with enclosing-stones; for the enclosing-stones are the womb : he thus encloses the seed here cast in the womb ; and hence the seed which is cast is enclosed in the womb. 13. And, again, why he encloses it with enclosing- stones ; — the Garhapatya hearth is this (terrestrial) world, and the enclosing-stones are the waters : he thus surrounds this world with water, — it is with the ocean that he thus surrounds it on all sides, and hence the ocean flows round this world on all sides. (He puts up the stones) by turning to the right (or south) \ whence the ocean flows round this world (from the east) southwards ; — by means of a dug out (hole, or moat)-, whence the ocean flows round this world in a moat. 14. [Va_^. S. Xn, 46] ' Ranging ye are!' for he does range them ; — ' ranging around ye are! ' for he does range them all round ; — ' upwards ranging get ye fixed ! ' thus he says, placing them upright : hence the ocean surges upwards ; but were he to place them sideways, the ocean surely would all at once overflow all this (earth). He does not settle them, for unsettled are the waters ; nor does he pronounce the Sudadohas (verse) on them^. ' That is, from east to south, &c., following the course of the sun. ^ ? That is, by digging in each stone, the circle consisting of altogether twenty-one stones. ^ The two ceremonies here referred to, viz. the 'sadana' (settling, setting, steadying, viz. by means of the formula, XII, 53, ' with the help of that deity lie thou steady, like Ahgiras,' see VII, i, i, 30) and the muttering of the Siidadohas verse (Va^. S. XII, 55, for which 302 5'ATAPATnA-BRAHMAiVA. 15. For the enclosing-stones are the bones, and the Stadadohas is the breath ; and there is no breath in the bones. With one and the same formula he lays down many bricks \ for of one and the same form are the waters ; and as to there being many enclosing-stones, it is because there are many waters. 16. The enclosing-stones, then, are the womb; the saline earth is the amnion, and the sand is the seed. The enclosing-stones are outside, and the saline earth is inside ; for the womb is outside, and the amnion inside. The saline earth is outside, and the sand inside ; for the amnion is outside, and the seed inside. He who is born is born from these : it is from them that he thus causes him (Agni) to be born. 1 7. Thereon he now builds it (the hearth) : he Garhapatya Hearth. thereby fashions that infused seed ; and hence the infused seed is fashioned in the womb. see note to paragraph 31), are the so-called 'necessary' rites, because they have as a rule to be performed on each (special) brick, when it has been laid down in building up the fire-altar. ^ Viz, the so-called 'lokampr/wa' (or space-filling bricks), for which see p. 153, note. VII KAiVDA, I ADHYAYA, I BRAHMAiVA, 21. 3O3 18. He puts on (the circular site) four (bricks) running eastwards ^ ; two behind running crosswise (from south to north), and two (such) in front. Now the four which he puts on running eastwards are the body ; and as to there being four of these, it is because this body (of ours) consists of four parts ^. The two at the back then are the thighs ; and the two in front the arms ; and where the body is that (includes) the head. 19. Now he here fashions him (Agni) with wings and tail ; for whatlike the seed is fashioned in the womb suchlike (offspring) is born : thus inasmuch as he now fashions him with wings and tail, he is born hereafter ^ with wings and tail. 20. While being indeed furnished with wings and tail, people do not see him as one having wings and tail ^ : hence one does not see the child in the womb in its proper shape ; but hereafter they (will) see him as one having wings and tail, and hence one sees the child after it is born in its proper shape. 21. Four (bricks) he puts on first, for of him that ^ That is, with the hnes by which they are marked running from west to east. Whilst these four bricks are oblong ones, measuring two feet by one, the four placed at the back and in front of them measure each a foot square, as do also those placed in the corners of the square pile, except the south-east corner, where two bricks are to be placed measuring one foot by half a foot each. ^ See VI, I, I, 3-6. ' Or 'yonder,' that is, as the great fire-altar, soon to be built, which is ultimately to receive the Ahavaniya fire, taken from the Garhapatya. ^ While in the form of the Garhapatya the wings and tail are not represented at all, these appendages form an important part of the great altar of the Ahavaniya fire. In the Garhapatya hearth, Agni would seem represented rather as a man lying on his back with the head towards the east. 304 5ATAPATHA-BRAHMAiVA. is being produced it is the body (trunk) that is pro- duced first. Sitting south (of the hearth-site) with his face to the north he puts on first one (brick) of the upper (north) part ^ (of the trunk) ; and in this manner that Agni of his comes to be built up towards (or for the Sacrificer) himself. 22. [He puts it on, with Va^. S. XII, 47; Rik S. Ill, 22, I, &c.] 'This is the Agni wherein Indra taketh theSoma-juice,' for the Garhapatya hearth is this (terrestrial) world, and the Soma-juice is the waters : Indra thus took up the waters in this world ; — 'into his belly, craving it,' — for the belly is the centre; — 'thousandfold strength, like a swift racer,' — the thousandfold strength, doubtless, is the waters, — 'thou, having gained, art exalted, O knower of beings ! ' that is, ' thou, being built, art built ^ O knower of beings ! ' 23. [The second brick, with Vaf. S. XII, 48] ' O Agni, what splendour is thine in the heaven,' — his splendour in the heaven doubtless is the sun ; — 'on earth,' that on earth is this fire; — 'and that which is in the plants, in the waters, O holy one !' he thereby means the fire that is both in the plants, and in the waters ; — 'wherewith thou hast overspread the wide air,' — that is, the wind ;— * brilliant is that light, surging, man-viewing ; ' that is, ' great is that light, surging, man-viewing.' 24. [The third, with Vaf. S. XII, 49] 'O Agni, ^ In laying down the bricks he again follows the course of the sun, that is, he lays down the four large or central ones from north to south, then the two back ones from south to north, and finally the two front ones from north to south. "^ ?That is,^Thou, being built (as the Garhapatya), art built (once more as the Ahavaniya). VII KAiVDA, I ADHYAYA, I BRAHMAiVA, 2/. 305 thou goest up to the flood of the heaven;' the flood of that heaven doubtless is the waters (of the atmosphere) : to them he goes by his smoke ; — 'hither callest thou the divine inspirers,' — the divine inspirers doubtless are the vital airs, for these inspire all thoughts; — 'the waters ap- proach (thee), they that are beyond the lumi- nous sphere of the sun, and they that are below here;' — the luminous sphere doubtless is that world yonder where that (sun) is burning : he thereby means both the waters which are beyond, and those which are below that (sun). 25. [The fourth one, with Vaf. S. XII, 50] 'The Agnis Purishyas,' — that is, the Agnis favourable to cattle ; — ' together with those of the streams (prava;2a) ; ' this is a form of starting ^ (praya;^a), for the Garhapatya is indeed a starting of the fire ; — 'may they, benevolent, accept the sacrifice, the copious, salutary draughts!' that is, 'may they benevolently accept the sacrifice, the copious, innocuous draughts ! ' 26. He puts them down separately : what different desires there are, those he thereby lays into the self. He 'settles' them once: he thereby makes the self one. He pronounces the Sudadohas - verse on them ; for the Sudadohas is the vital air : by means of the vital air he thus makes him (Agni) continuous, joins him together. 27. Thereupon going round behind, he sits down on the north side with his face to the south, and puts on first the southern one of the two behind, ^ Viz. inasmuch as ' prava7/a ' begins with the preposition ' pra,' forward, Say. ^ Sec p. 307, note 2. [41] X 306 SATAPATHA-BRAHMAiVA. with (Va^. S. XII, 51), 'Potent nourishment, O Agni, the possession of kine,' — nourishment means cattle : he thus invokes for him the blessing of cattle; — 'Grant thou perpetually unto him that calleth!' — he that calls doubtless is the Sacrificer ; — 'May there be to us a son, the perpetuator of the race,' — a son means off- spring;— 'let that, O Agni, be thy good-will unto us ! ' he therewith invokes a blessing. 28. Then the northern one, with (Va^. S. XII, 52; i?/k S. Ill, 29, 10), 'This is thy natural womb, whence born thou shonest forth,' — that is, ' this (householder's hearth) is thy primeval, perennial womb (birth-place), whence born thou wert enkindled;' — 'knowing it, ascend, O Agni, and increase our substance!' as the text, so its meaning. 29. These two are his (Agni's) thighs, — separately he puts them on, separately he ' settles ' them, separately he pronounces the Sudadohas verse upon them, for separate are these two thighs. There are two of them, for there are two thighs. Behind he puts them on, for behind are those thighs. At their upper ends they are joined (to the central ones ^), for so are these thighs joined (to the body) at their upper ends. 30. Thereupon, going round again by the same way, he sits down on the south side, with his face to the north, and puts on first the northern one of the two (bricks) in front, with (Va^. S. XII, 53), ^ They are joined to each other, according to Sayawa, but this can hardly be the meaning intended, as the stones he close to each other also at the lower (western) end. VII KANDA, I ADHYAYA, I BRAHMAiVA, 2,2. 307 'Ranging thou art: by that deity, Angiras- like, lie thou steady ^ !' Then the southern one, with, ' Ranging round thou art: by that deity, Angiras-like, lie thou steady^!' 31. These two are his (Agni's) arms, — separately he puts them on, separately he 'settles' them, separately he pronounces the Sudadohas ^ verse on them ; for separate are these two arms. There are two of them, for there are two arms. He puts them on in the forepart, for these arms are here in front. At their upper ends they are joined (to the central ones), for so are these two arms joined (to the body) at the upper ends. Those two (arms) he puts on thus (from north to south), and those two (thighs) thus (from south to north): that is (from east to) southward ^, for thus it is with the gods ^ 32. Eight bricks he puts on (the hearth-site), — the Gayatri consists of eight syllables, and Agni is Gayatra ^ : as great as Agni is, as great as is his measure, so great he thus builds him. Five times he ' settles ' (the bricks) — the fire-altar consists of five layers ; five seasons are a year, and Agni is the year : as great as Agni is, as great as is his measure, ^ This common portion of the two formulas forms the so-called 'settling' (or ' setting') formula (sadana); Katy. Sr. XVI, 7, 14; cf. VI, I, 2, 28, and p. 301, note 3. 'Angiras-like' apparently means, ' as (thou didst) in the case of, or with, Ahgiras.' 2 Va^. S. XII, 55; jRtk S. VIII, 69, 3. 'At his birth the well- like milking, speckled ones mix the Soma (draught), the clans of the gods in the three spheres of the heavens.' This difficult verse has been differently translated by different translators. The Brahma;/a itself also gives a very different, doubtless quite fanciful, interpreta- tion of it at VIII, 7, 3, 21. ^ That is, in accordance with the course of the sun. * Or, 'thus (it goes, — or, Agni, as a bird, flies) to the gods.' ^ See VI, I, I, 15. X 2 3o8 5'ATAPATHA-BRAHMAiVA. SO great he thus builds him. Eight bricks he 'settles' five times, that makes thirteen, — thirteen months are a year, and there are thirteen layers of earth in the fire-altar : as great as Agni is, as great as is his measure, so great does this become. 33. He then puts on a space-filling one : the significance of that one (will be explained) further on \ Three there are in front -, — threefold is Agni : as great as Agni is, as great as is his measure, so great he thus builds him ; — and ten those that follow ^, — the significance of these (will be explained) further on. Or first two, then ten, and then one, for in this way they build up the pile, — these amount to thirteen : the significance of this has been told. 34. Both these kinds (of bricks) amount to twenty- one ; — there are twelve months, five seasons, these three worlds, and yonder sun as the twenty-first : that sun he thus establishes in this fire-altar. 35. Moreover, there are twenty-one enclosing- stones, — twelve months, five seasons, these three worlds, and that Agni from yonder (sun) * as the twenty-first : this Agni he thus establishes in yonder sun. And inasmuch as he puts on those (bricks) in this way, he thereby establishes those two (the sun and the fire) in each other, and (accordingly) those two are established in each other ; for both of them he now makes out to be the twenty-first, and both ^ VIII, 7, 2, I seq. 2 Viz. one in the north-east, and two (of half the size) in the south-east corner. ' Viz. one in the south-west, and one in the north-west corner ; and further, eight more filling up the four segments of the circle. See the outline of the Garhapatya altar at p. 302, '' Or, perhaps that Agni on yonder sky (or fire-altar ?). In any case it is the sun that is referred to. VII KANDA, I ADHYAYA, I BRAHMAiVA, 37. 309 of them are then here ^ as the Ahavaniya and the Garhapatya. ^6. He then throws thereon a layer of earth, — the significance of this (will be told) further on 2. He takes it from the edge of the pit (A'atvala) ; for the Aatvala is the same as Agni ^, and in this way does that which is of Agni's nature become his. It (the Garhapatya altar) should be even with the mouth (of the fire-pan) : the significance of this has been told \ Sy. It (the Garhapatya hearth) measures a fathom (in diameter''), for man is a fathom high, and man is Pra^apati (the lord of generation), and Pra^apati is Agni : he thus makes the w^omb of equal size to his (Agni's) body. It is circular, for the w^omb is circular ; and moreover the Garhapatya is this (terrestrial) world, and this W'orld doubtless is circular. ^ That is to say, they will be here after the completion of the two altars, — the Garhapatya fire being the Agni proper, and the Ahavaniya fire the sun. ^ For this, and the formula (Va^. S. XII, 56) used therewith, see VIII, 7, 3, I seq. ^ See part ii, p. 116, note 3, 'The earth taken from the pit being used for constructing the high altar, both are of the same size or cubic extent.' ^ See VI, 3, 3, 26. ^ Or rather, it is a circle corresponding in area to a square of one fathom ; which gives a diameter somewhat exceeding in length a fathom (that is, the space between the tips of the middle fingers when the arms are extended). The measurement is (at least theoretically) a relative one, being adapted to the Sacrificer's size ; but practically the fathom (vyama, or purusha, man) may be taken to be of about 6 feet, the vyama being equal to 4 aratnis (cubits) of 2 pradejas (spans of some 18 inches each). This allows for a central square of 4 feet, and about i foot (in reality somewhat less) for each of the two bisectors of the segments. S-ATAPATHA-BRAHMAiVA. 38. He then pours those two (fires) together \ — he thereby estabhshes concord between them — with (Va^. S. XII, 57-60), ' Unite ye two, and get ye on together, loving, radiant, well-disposed, dwelling together for food and drink! — To- gether have I brought your minds, together your rites, together your thoughts: O Agni Purishya^, be thou the overlord, and bestow thou food and drink upon our Sacrificer! — O Agni, thou art the Purishya, wealthy, pros- perous: having made happy all the regions, seat thee here in thine own seat! — Be ye two unto us of one mind, of one thought, without guile! Injure ye not the sacrifice, nor the lord of the sacrifice, and be ye propitious unto us this day, ye knowers of beings ! ' He • therewith pacifies them for (mutual) safety, so that they shall do no injury to one another. 39. With four (verses) he pours them together, — he thereby establishes concord between them by whatever four-footed cattle there are ; and cattle being food, it is by means of food that he establishes concord between them. 40. Let him not look at that (pan) while empty : * I must not look at the empty one ! ' so he thinks. Were he to look at the empty (pan), it would cer- tainly devour him. 41. He then pours sand into it ^ for sand (sikata) is ^ That is, he pours the fire of the pan (ukhyagni) on the Garhapatya (hearth). ^ ' Purishya ' seems here to have the sense of ' rich, plentiful.' See p. 201, note. ^ ' Ukha,' the pan, is feminine, and represents the womb from which Agni is born. VII KANDA, I ADHYAYA, I BRAHMAiVA, 44. 3 II the seed of Agni Val^-vanara : he thus pours (sic) Acjni Vai^vanara as seed into it. It should be even with the brim : the significance of this has been explained. 42. He then unlooses it, to keep it from chafing ; for if that which is yoked is not unloosed it is chafed. Now when yoked there, it (the fire-pan) bore this Agni within it as seed, and him it has now brought forth. It now conceives a second time ; for the ' Ukha ' is a female, and hence when a female has brought forth the seed the first time, it conceives a second time. 43. [He unlooses it from the netting, with Va^. S. XII, 61] ' Even as a mother her son, so hath the Earth borne Agni Purishya,' — that is, Agni, favourable to cattle ; — ' she, the Ukha, in her own womb;' that is, the Ukha has borne Agni in her own womb; — 'May Pra^apati, the all-former, release her, in concert with the All-gods, the seasons!' the All-gods doubtless are the seasons: thus Pra^^apati, the all-former, releases it, in concert with the All-gods, the seasons. He deposits it north of the fire, at a cubit's distance : the significance of this has been explained ^ 44. He then pours milk into it, — it first receives seed, and now it receives milk ; for the fire-pan is a female : hence when a female receives seed, then it receives milk. The sand is below, and the milk above, for the seed is below, and the milk above. He pours it into the middle, so that thereon he may place the human head ^. ' VI, 3, I, 30. ' See VII, 5, 2, 14. 312 i-ATAPATHA-BRAHMAiVA. Second BRAHMAivA. 1. Pra^apati produced creatures. Having pro- duced creatures, and run the whole race, he became relaxed \ From him, when relaxed, ,the vital air went out from within : then his vigour went out of him. That having gone out, he fell down. From him, thus fallen, food flowed forth : it was from that eye on which he lay that his food flowed. And, verily, there was then no firm foundation whatever here. 2. The gods spake, 'Verily, there is no other foundation than this : let us restore even him, our father Pra^apati ; he shall be our foundation.' 3. They said unto Agni, ' Verily, there is no foundation other than this : in thee we will restore this our father Pra^apati ; he shall be our founda- tion.'— ' What will then be my reward ? ' said he. 4. They spake, ' This Pra^apati is food : with thee for our mouth we will eat that food, and he (Pra^a- pati) shall be the food of us, having thee for our mouth.' He said, ' So be it ! ' Therefore the gods eat food with Agni as their mouth ; for to whatsoever deity men offer, it is into Agni that they offer, since it is with Agni for their mouth that the gods thus took in the food. 5. Now the vital air which went out from within him is no other than the wind that blows yonder ; and the vigour which went out of him is yonder sun ; and the food which flowed from him is all the food which there is within the year. 6. The gods heated him in the fire ; and when the ^ Literally, fallen asunder, i. e. broken to pieces, or disjointed (' opened,' Delbruck, Synt. F. V, p. 385). VII KANDA, I ADHYAYA, 2 BRAHMAiVA, TO. 313 fire rose over him thus heated, that same vital air which had gone out from within him came back to him, and they put it into him ; and the vigour which had gone out of him they put into him ; and the food which had flowed from him they put into him. Having made him up entire and complete, they raised him (so as to stand) upright; and inasmuch as they thus raised him upright he is these worlds. 7. This (terrestrial) world truly is his foundation ; and what fire there is in this world that is his (Pra- ^apati's) downward vital air. And the air is his body, and what wind there is in the air, that is that vital air of his in the body. And the sky is his head ; the sun and the moon are his eyes. The eye on which he lay is the moon : whence that one is much closed up, for the food flowed therefrom. 8. Now that same foundation which the gods thus restored is the foundation here even to this day, and will be so even hereafter. 9. And the Pra^apati who became relaxed is this same Agni who is now being built up. And when that fire-pan lies there empty before being heated, it is just like Pra^apati, as he lay there with the vital air and the vigour gone out of him, and the food having flowed out. 10. He heats it on the fire, even as the gods then heated him (Pra^apati). And when the fire rises over it thus heated, then that same vital air which went out from within him comes back to him, and he puts it into him. And when, putting on the gold plate, he wears it, he puts into him that very vigour which had gone out of him. And when he puts on kindling-sticks, he puts into him that very food which had flowed from him. 314 S-ATAPATHA-BRAHMAiVA. 11. He puts them on in the evening and morning, for the food both of the day and the night was flow- ing out. These same (ceremonies) should be (per- formed) during a whole year, for that Pra^apati whence those (substances) went out Is the year : into that whole (Pra^apati) he thus puts all that (which belongs to him). And in whatever part of this (year) he should therefore ^ not do so, into that part of him (Pra^apati) he would not put that (which belongs therein). * One must not even be a looker-on at the (building up of a fire) not carried about for a year,' Vamakakshaya;/a was wont to say, 'lest he should see this our father Pra^apati being torn to pieces I' He restores him so as to be whole and complete, and raises him to stand upright, even as the gods then raised him. 12. This (terrestrial) world in truth is his (Pra^a- pati's) Garhapatya (hearth) ; and what fire there is in this world that to him is the fire on the Garhapatya. And what space there is between the Ahavaniya and the Garhapatya, that is the air ^ ; and that wind in ^ Or, in whatever part of this (year) from henceforward he should not do so. ^ It is very doubtful whether this second clause of the oratio directa is really meant to belong to Vamakakshayawa's argument, or whether it is the author's own, in which case it has to be taken with what follows. ' Lest he should . . . pieces, he (first) restores him,' &c. That is, he is not to place him (Pra^apati) in an upright position, until he has been completely restored. The par- ticular form of the participle qualifying Pra^apati (vi/^//idyamana) might seem to favour the former alternative ; see, however, para- graph 23, antayo^ sa/«skriyama«ayor, 'after the two ends have been perfected.' ^ In this and the following paragraphs the ordinary position of subject and predicate seems often reversed : in the present case one would expect — that air is to him the space between the two fires. VII KANDA, I ADHYAYA, 2 BRAHMAiVA, I 5. 315 the air is for him the fire on the Agnidhriya. The A sky is his Ahavantya (hearth), and those two, the sun and the moon, are the fire on the Ahavaniya. This then is indeed his own self \ 13. The Ahavaniya truly is his head ; and the fire which is on the Ahavaniya is that vital air of his in the head. And as to why it (the Ahavantya) has wings and tail, it is because that vital air in the head has wings and tail ^ ; — the eye is its head, the right ear its right wing, the left ear its left wing, the vital air its central body ^, and the voice is the tail (and) the foundation (the feet) : inasmuch as the vital airs subsist by eating food with speech (voice)*, the voice is the tail, the foundation. 14. And what space there is between the Ahava- niya and Garhapatya, that is the body (trunk); and the fire on the Agnidhriya is to him that vital air inside the body. The Garhapatya is his founda- tion ; and the fire on the Garhapatya is his downward vital air. 15. Now some build it (the Garhapatya) in three layers, saying, ' There are here three downward vital airs.' Let him not do so : they who do so do what is excessive, — one amounting to twenty-one, one amounting to the Anush/ubh, and one amounting to the Brz'hati ; for this (altar) is of one single form — a * Viz. the sacrificial ground thus becomes identical with the universe, i.e. with Pra^apati. ^ That is, it is (like) a bird. The word 'pra«a' might almost be rendered here by ' the living being.' ^ In the text this is reversed, the head is the eye, the right wing the right ear, the left wing the left ear, the central body the vital air, which can scarcely be the construction intended by the author. * Or, with the mouth. In VIII, 5, 4, i ; X, 5, 2, 15, 'va^'' is identified with the tongue. 3 1 6 -SATAPATHA-BRAHMAJVA. womb. And as to those downward vital airs, they are indeed a bringing forth, for even the urine and faeces he voids are ' brought forth.' 1 6. Now then the (mystic) correspondence, — twenty-one bricks, nine formulas ^ that makes thirty ; — and the 'settling' and Sudadohas verse, that makes thirty-two, — the anush/ubh verse consists of thirty- two syllables : this is an anush/ubh '\ 17. And, again, there are twenty-one enclosing- stones ; the formula the twenty-second ; the formula for the sweeping, the saline earth and its formula, the sand and its formula, the ' filling ' (soil) and its formula ; with four (formulas) he pours (the two fires) together ; with a fifth he unties (the pan) ; then this (Nirr/ti) with three ^, — the anush/ubh verse consists of thirty-two syllables : this then is an anush/ubh. 18. Then there are these two formulas^, and they are indeed an anush/ubh — the Anush/ubh is speech : thus what twofold form of speech there is, the divine and the human, loud and low, that is those two. 19. The Garhapatya pile thus is those three ^ Viz. XII, 47-54 (XII, 53, consisting of two formulas). ^ That is to say, these thirty-two items form, as it were, an Anush/ubh verse consisting of thirty-two syllables. ^ See VH, 2, I, I seq. * I do not see what other formulas can be intended here except those addressed to the enclosing stones, concluding with the ' sadana,' or 'settling' formula, viz. Va^. S. XII, 53; see above, VII, I, I, 30; though these do not exactly yield thirty-two syllables, but thirty-four (see, however, paragraph 22). Our avail- able MSS. of the commentary are unfortunately defective at this place. — On the artificial manipulation of making up imaginary metres by the mere number of syllables, irrespective of their real prosodic value, see Professor Weber, Ind. Stud., VIII, p. 23 seq. VII KANDA, I ADHYAYA, 2 BRAHMAiVA, 2 1. 317 anush/ubh verses. And as to why they make up three anush/ubhs in this (Garhapatya), it is because all these (three) worlds then come to be (contained) therein. From it they take one of the two (first) anush/ubhs of thirty- two syllables (to be) the A A Ahavaniya, — that Ahavaniya is that sky, that head (of Pra^apati). Then one of the two (anush/ubhs) is left here (to be) this Garhapatya, this foundation, this very (terrestrial) world. 20. And as to those two formulas, they are that space between the Ahavaniya and the Garhapatya, that air (-world), that body (of Pra^apati). And because there are two of them (making up one anush/ubh), therefore that space (and hearth) between A A the Ahavaniya and the Garhapatya (viz. the Agnt- dhriya hearth ^) is smaller ; and therefore the air- world is the smallest of these worlds. 21. That same Anush/ubh, speech, is threefold. That fire, taking the form of the vital air, goes along with it (speech), — the fire which is on the Ahavaniya (altar) is the out-breathing, and yonder sun ; and the fire which is on the Agnidhriya is the through- breathing, and the wind which blows yonder ; and the fire which is on the Garhapatya is the in-breath- ing, and what fire there is here in this (earth-) world. And verily he who knows this makes up for himself the whole Va/' (speech), the whole vital air, the whole body (of Pra^apati). ^ Or, the Dhishwya hearths (see paragraph 23), which are more properly situated between the Garhapatya and the Ahavaniya fire- places. See the plan of the sacrificial ground in part ii ; where, however, the Ahavaniya of the Pra/('inava7«ja (hall), or the so-called .faladvarya (hall-door fire), would represent the Garhapatya for the Ahavaniya of the JNIahavcdi. 3l8 S'ATAPATHA-BRAHMAiVA. 2 2. Then that Br/hati (metre), — the two (verses) of thirty-two syllables : that makes thirty-two ; then those two formulas : that makes thirty-four ; Agni the thirty-fifth ; — a metre does not vanish by a syllable (too much or too little), neither by one nor by two ^ ; — moreover, that (Agni) consists of two syllables : that makes thirty-six. The Br/hati con- sists of thirty-six syllables, — it is the Brihati that that (Ahavaniya) pile thus amounts to ; for whatlike the seed which is infused into the womb, suchlike (offspring) is born therefrom : thus in that he makes up that Brzhati (metre) in this (Garhapatya hearth), thereby that (Ahavaniya) fire-altar amounts to the Br/hatt. 23. As to this they say, ' As the Garhapatya is this (terrestrial) world, the Dhish;zya hearths the air, and the Ahavaniya the sky, and the air-world is not separated from this (earth-) world, why then, after building the Garhapatya, does he build the Ahavaniya, and (only) then the Dhish;^yas ? ' Well, at first these two worlds (heaven and earth) were together ; and when they parted asunder, the space which was between (antar) them became that air (antariksha) ; for ' iksha ^ ' indeed it was theretofore, and 'Now this "iksha" has come between (antara),' they said, whence ' antariksha ' (air). And as to why, after building the Garhapatya, he builds the Ahavaniya, it is because these two worlds were created first. Then, going back, he throws up the Dhish?^ya hearths, just to prevent discontinuity of ^ The same latitude in the computation of the number of syllables constituting a metre is conceded, Ait. Br. I, 6. ^ ? That is, ' visible,' or, ' capable of being seen through.' VII KANDA, 2 ADHYAYA, I BRAHMAiVA, 5. 319 the sacred work ; and dius indeed the middle is completed, after the two ends have been completed. THE ALTAR OF NIRi?/TI. Second Adhyaya. First BRAi-iMAiVA. 1. They now take the Nirr/ti (bricks) from there. For, having built the Garhapatya, the gods then ascended it, — the Garhapatya being this (earth-) world, it is this world they ascended after completing it. They saw nothing but darkness not to be seen through. 2. They said, ' Think ye upon this, how we may dispel that darkness, evil ! ' They said, ' Meditate ye (/^-etay) ! ' — whereby indeed they said, ' Seek ye to build an altar (/i'itim) ! ' — ' Seek ye so that we may dispel that darkness, evil ! ' 3. Whilst meditating, they saw those Nirr/ti bricks ; they piled them up, and by them dispelled that dark- ness, evil ; for Nirrzti (corruption, or destruction) is evil ; and inasmuch as by them they dispelled Nirr/ti, evil, these are Nirr/ti's (bricks). 4. Now that same thing which the gods did, is done here : even now that darkness, that evil, has indeed been dispelled by the gods themselves ; but when he now does this, it is because he thinks, ' I must do what the gods did,' And, besides, he removes, by means of these (bricks), whatever evil, whatever corruption there is ; and because he removes by them evil, corruption (nirrzti), therefore these are Nir/Vti's (bricks). 5. And, again, why they take these (bricks) of Nirr/ti ; — when the gods restored the relaxed Pra^a- pati, they cast him as seed into the fire-pan, the 2,20 ^-ATAPATHA-BRAHMAiVA. womb ; the fire-pan being indeed a womb. In the course of a year they prepared for him this founda- tion, even this (terrestrial) world ; the Garhapatya (hearth) being this world : therein they generated him. And whatever evil there was in him, whatever mucus, whatever inner and outer membrane, that they removed from him by means of these (bricks) ; and inasmuch as thereby they removed his evil, his corruption, these are Nirmi's (bricks). 6. In like manner the Sacrificer now casts his own self \ as seed, into the fire-pan, the womb ; the fire-pan being indeed a womb. In the course of a year he prepares for that (self of his) this foundation, even this (terrestrial) world ; the Garhapatya being this world : therein he generates it. And whatever evil there is of it, whatever mucus, whatever inner and outer membrane, that he removes therefrom by these (bricks) ; and inasmuch as he thereby removes its evil, its corruption, these are Nirr/ti's (bricks). 7. They measure a foot (square) : he thus treads evil, corruption, under foot. They are unmarked ; for whatever is not, that is unmarked (by charac- teristics) : he thus makes evil, corruption to be non-existent. They get baked by (rice) husks, for husks belong to Nirrzti : by Nirr/ti's own (objects) he thus performs Nirmi's rite. They are black, for black was that darkness ; and black in truth is Nirr/ti (corruption). 8. With them they proceed towards that (south- western) quarter, for that is Nir/Vti's quarter: he thus places Nirr/ti (corruption) in Nir;Vti's quarter. ^ Or (Pra^apati's), Agni's self, or body. VII KANDA, 2 ADHYAYA, I BRAHMAiVA, lO. 32 I And anywhere where there is a self-produced hollow ^ or cleft in the ground, he lays down those (bricks) ; for on whatever part of this (earth) there is a cleav- ing, or in whatever part of it plants are not produced, verily that part of it Nirmi seizes upon : he thus places corruption in a (part) of the earth set aside for Nirmi. Having put them in their places in a direction away from himself^, he lays them down ^ 9. [He lays them down, with Va^. S. XH, 62-64] 'Seek thou him that offereth not Soma, nor other offering!' him who neither presses Soma nor makes offering Nirr/ti indeed visits; — 'Of the thief do thou follow the way, of the robber!' that is, ' follow the way both of the thief and the robber, and even as a thief or a robber remains concealed, so do thou remain concealed!' — 'Seek thou some one other than us: this is thy way ;' that is, ' seek him who is ignorant of this (sacred work);' — 'Homage be to thee, O divine Nir- rztil' he thus turns Nirmi aside by rendering homage to her. 10. ' Homage be unto thee full well, O sharp- edged Nirrni! ' for Nirmi is indeed sharp-edged : to her he thereby renders homage; — 'loose thou ^ Or probably, a barren spot, see p. 43, note 2. ^ That is, whilst himself remaining north of the place, and facing the south, he puts them down in the direction from north to south. ^ That is, he performs the formal ceremony of 'laying down (upadhana) ' whilst muttering the respective verses. In the present case the ' laying down ' of the bricks is to be performed by him whilst muttering the formulas, but without touching the bricks themselves. The direction that the bricks are to be deposited in a direction ' away from him ' perhaps refers to the ' laying down ' instead of to the actual placing them. [41] Y 322 i'ATAPATHA-BRAHMAiVA. this iron bond!' for it is indeed with an iron bond that Nirrzti binds him whom she binds ; — 'being" of one mind with Yama and Yami,' — Yama doubtless is Agni, and Yami is this (earth), and by these two everything here is kept in check : thus, 'being of one mind with those two,' — 'raise him unto the highest firmament ! ' the firmament is the heavenly world : thus, ' raise the Sacrificer up to the heavenly world ! ' 1 1. 'Thee, O awful (goddess), into whose mouth I offer — ' Nir;'/ti is indeed awful, and into her mouth he now offers when he performs this divine rite; — 'for the unloosing of these bonds;' that is, of those bonds with which he has been bound; — 'Thee whom people rejoice in calling Earth,' — the Earth is this (world), and he who exists, exists thereon, — 'but I know thee to be 'Nirrit'i everywhere!' that is, in every respect I know that thou art Nirmi. Now Nirr/ti is this earth, and this earth makes him decay who becomes corrupted : in speaking thus, it is as if he were to say, ' Thou art So and So, the son of So and So, I know thee, do not injure me ! ' for in no wise does he who is known injure one when spoken to. 12. He does not touch (the bricks), — Nirr/ti being evil, — lest he put himself in contact with evil. He does not ' settle ' them, — settlement being a firm footing — lest he give a firm footing to evil. He does not pronounce the Sladadohas verse upon them, — the Sudadohas being the vital air, — lest he should join Nirmi (corruption) together, and restore her. 13. Now some lay (the bricks) down from the farther end towards themselves, — Nirr/ti (corruption) being evil, — lest they themselves should go the way VII KANDA, 2 ADHYAYA, I BRAHMAA^A, 1 6. 323 to corruption. Let him not do so, but let him lay them down in the direction away from him : he thus drives evil, corruption, away from him. 14. Three bricks he lays down, — threefold is Agni : as great as Agni is, as great as is his measure, by so much he thus repels evil, corruption. 15. The seat, the netting, the sling of the gold plate, and the two pads he throws down on the farther side (of the bricks), — the sling ^ is sacred to NIrmi : from Nirrzti's sling he is thus freed. [He throws them down, with Va/. S. XII, 65] 'The indissoluble bond which the divine Nirr^ti hath fastened upon thy neck,' — indissoluble in- deed for him who does not know this; — 'that (bond) of thine I unloose, as from the middle A A of Ay us,' — Ayus ^ doubtless is Agni, and his middle (body) is that Garhapatya which has been built ; — A not yet built is the Ahavaniya ; hence whether a youth builds the altar, or an old man, he says 'as from the middle of Ayus ; ' — 'now, being urged forward, eat thou this nourishment!' nourish- ment means food : thus, ' now, set free, eat thou this food.' With Trish/ubh verses (he performs this rite), for the Trish/ubh is a thunderbolt : it is thus with a thunderbolt that he repels evil, corruption. 16. There are three bricks, the seat, the netting, the sling of the gold plate, and the two pads ; that makes eight ; — the Gayatri consists of eight syllables, ^ According to Sayawa the sling of the gold plate is here singled out, because the other objects have necessarily been damaged by the hot fire-pan and are consequently thrown away as a matter of course. ^ See III, 4, I, 22. In the formula 'ayus' may rather have to be taken in the sense of ' life,' or ' vital power.' Mahidhara takes ' na ' in the sense of ' now (samprati),' instead of ' as.' Y 2 324 5'ATAPATHA-BRAHMAA^A. and Agni Is Gayatra : as great as Agni is, as great as is his measure, by so much he thus repels evil, corruption. 17. On the space between (the Sacrificer and the bricks) he pours out a jarful of water, — water is a thunderbolt : with a thunderbolt he thus separates from himself evil, corruption. With ' Homage to (the goddess of) Prosperity who hath done this ! ' they rise, for it was with a view to prosperity that the gods at first performed this rite, and to that (goddess) they then rendered homage ; and for prosperity indeed this (Sacrificer) now performs this rite, and to that (goddess) he now renders homage. They go back (to the sacrificial ground) without looking back : they thus abandon evil, corruption, even without looking back to it. 18. Having returned, he stands worshipping by the fire ; for when he goes into that (south-western) direction whilst Agni is only half built up, he does what is improper : he now makes amends to him to prevent his doing any harm. 19. And again, why he stands by (the fire). The Garhapatya (hearth) is this (terrestrial) world ; for the Garhapatya is a foundation, and the foundation doubtless is this (earth). Now when he goes into that direction, he goes where there is no path ; and when he stands by (the fire), he thereby returns to this (earth), the foundation, and establishes himself upon this foundation. 20. [He worships, with Va^. S. XH, 66] 'The harbourer and gatherer of riches,' for a har- bourer this world indeed is, a o-atherer of riches ; — 'all form he watches over with his favours,' — • that is, ' all forms (of being) he watches over with VII KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 2. 325 his favours ;' — ' like the god Savit;'^, like Indra, he of true covenant stood at the meeting of ways^;' as the text, so its meaning. PREPARATION OF THE SITE OF THE GREAT (AHAVANIYA) ALTAR. Second BRAHMAivA. 1. He then prepares the Praya;^iya- (opening sacrifice). With the Havishkm of that (oblation) he releases (the Sacrificer's) speech ^ Having released his speech, he throws away the grass-bush (stambaya^us ^). Having thrown away the grass- bush, and drawn the first line of enclosure ^, and the lines (across the maha-vedi), he says, ' Throw thrice ! ' and the Agnidhra throws thrice (the wooden sword) ^' 2. Having returned (to the offering, or hall-door ^ Mahidhara takes ' samare pathinam ' in the sense of ' in the battle of (i. e. with) the waylayers (paripanthibhi^ saha).' ^ See part ii, p. 47 seq. ^ Viz. by calling out three times ' Havishkr/t, come hither,' whereby the Adhvaryu summons one of the priests, or maid- servants, to assist in preparing the material for offering. See part i, p. 27 seq. * Part i, p. 55 seq. ^ Part i, p. 59 seq. ® See part i, p. 55. It must, however, be borne in mind that the passage here referred to relates to the construction of the Vedi of an ordinary ish/i, whilst in the present instance we have to do with a INIahavedi, as prescribed for Soma-sacrifices (cf. part ii, p. 1 1 1 seq., where, however, only a few distinctive points are ad- verted to). The plan of the Mahavedi, given at the end of part ii, shows at the eastern end a square mound, the so-called uttara-vedi, or higher, upper altar, on which the Ahavaniya, or offering, fire is maintained. On a similar earth mound, but raised in the centre of the square site (see VII, 3, i, 27), the AgniX-ayana requires the erection of the large brick fire-altar, the preparation of the site of which is explained from the next paragraph. 326 i'ATAPATHA-BRAHMAiVA fire) he proceeds with the opening sacrifice. Having performed the opening sacrifice, he yokes a plough. For the gods at that time, being about to heal him (Agni-Pra^apati), first supplied him with food, and in like manner does this (Sacrificer) now that he is about to heal him, first supply him with food. It (the food) is the plough (sira), for ' sira ' is the same as ' sera ^ : ' he thus puts food into him. 3. It is made of udumbara (ficus glomerata) wood, — the Udumbara tree being sustenance, life- sap : he thus supplies him with sustenance, with life-sap. The cordage of the plough consists of mun£'2i grass, triply twisted : the significance of this has been explained. 4. Standing behind the right (southern) hip of Agni (the site of the fire-altar) he (the Prati- prasthatr/) addresses it (the plough) while being yoked (by the Adhvaryu) in front of the left (northern) shoulder, with (Va^. S. XII, 67, 68 ; Rzk S. X, loi, 4, 3), 'The skilful yoke^ the ploughs, and stretch across the yokes,' — the skilful are those who know, and they do yoke the plough and stretch the yokes across ; — 'the wise, with mind devoted to the gods,' — devotion means sacrifice: thus, 'the wise, performing sacrifice to the gods.' 5. ' Yoke ye the ploughs, and stretch across the yokes!' — they indeed yoke the plough, and stretch the yokes across; — 'into the ready womb here cast ye the seed!' it is for the seed that that womb, the furrow, is made ; and if one casts ^ That is 'sa + ira,' with draught or food. ^ Or rather, put (the oxen) to the ploughs. Professor Ludwig takes ' sira ' in the sense of ' straps, traces/ — the skilful fasten the traces. VII KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 9. 327 (seed) into unploughed (ground), it is just as if one were to shed seed elsewhere than into the womb. 'And plentiful yield ^ be there through our song! ' — the song is speech, and yield means food ; — 'and let the ripe crop go anigh the sickle!' for when food gets ripe, people approach it with the sickle. With two (verses) he yokes, a Gayatri and a Trish/ubh one : the significance of this has been explained. 6. He yokes the right (ox) first, then the left one : thus it is (done) with the gods, differently in human (practice). It is a team of six oxen, or one of twelve oxen, or one of twenty-four oxen : it is the year (he obtains) as the consummation. 7. He then ploughs through it, — ploughing means food ; and the gods at that time when they were about to heal him (Agni-Pra^apati) first put food into him ; and in like manner does this (Sacrificer) now when he is about to heal him, first put food into him. 8. Only the body (of the altar-site) he ploughs through, not the wings and tail : he thus puts food into the body. And, indeed, the food which is put into the body benefits the body as well as the wings and tail ; but that which (is put) into the wings and tail does not benefit either the body or the wings and tail. 9. On the right (south) side of the fire-altar, he ploughs first a furrow eastwards- inside the enclosing- stones, with (Va^. S. XII, 69; 7?/k S. IV, 57, 8), 'Right luckily may the plough-shares plough up the ground, luckily the tillers ply with their ^ Or, concession (Erhorung). ^ That is, from the right thigh to the right shoulder (south-west to south-east). 328 5'ATAPATHA-BRAHMAiVA. oxen ! '— ' luckily — luckily,' he says, ' for what is suc- cessful that is lucky : ' he thus makes it (the furrow) successful. 10, Then on the hindpart (he ploughs a furrow) northwards \ with (Vaf. S. XII, 70), 'With sweet ghee let the furrow be saturated,' — as the text so its meaning; — 'approved of by the All-gods, by the Maruts ! ' for both the All-gods and the Maruts have power over the rain; — 'sapful, and teeming with milk,' — milk means life-sap : thus, 'teeming with life-sap and food;' — 'with milk, O furrow, turn thou unto us ! ' that is, 'with life-sap, O furrow, turn thou unto us ! ' 11. Then on the left (north) side (he ploughs a furrow) eastwards^, with (Va^-. S. XII, 71), 'The share-shod ^ plough,' — that is, 'the plough abound- ingin wealth,' — 'propitious, offering prospect for the Soma-cup"* ' — for Soma is food ; — ' it throweth up the cow, the sheep, the lusty wife, the swift- ^ That is, from the right thigh to the left thigh (south-west to north-west). Whilst the first furrow was ploughed from the south- west to the south-east corner, the present and two following furrows are ploughed ' sunwise ' from south-west to north-west, north-west to north-east, and north-east to south-east respectively. We are not told in what manner the plough is to be got back from the south- east to the south-west corner after the ploughing of the first furrow, whether it is to be carried there, or to be pulled back outside the enclosed square. ^ That is, from the left thigh to the left shoulder (north-west to north-east). ^ Or, the metal-shod. The author's reason for interpreting ' paviravat ' by ' rayimat ' is not clear. * According to the St. Petersburg dictionary, ' somapitsaru ' is probably a corrupt form, like the various readings ' somasatsaru ' (Ath. S. Ill, 17, 3) and ' sumatitsaru' (Taitt. S. IV, 2, 5, 6 = ' moving up and down,' Sayawa). Cf. Vasish///a Dharmaj-astra (Biihler's translation, Sacred Books of the East, vol. xiv, p. 13), where ' soma- VII KAiVDA, 2 ADHYAYA, 2 BRAHMAA^A, 1 3. 329 wheeled waggon,' for all this the furrow throws up (yields). 12. Then on the forepart (he ploughs a furrow) southwards^, with (Va^. S. XII, 72), ' Milk out, O cow of plenty, their desire to Mitra, and to Varu;^a, to Indra, to the A^vins, to Pushan, to creatures and plants ! ' husbandry is (beneficial) to all deities : thus, ' Milk out for these deities all their desires!' — He first ploughs thus (south-west to south- east), then thus (south-west to north-west), then thus (north-west to north-east), then thus (north-east to south-east) : that is (sunwise), for thus it is with the gods ^. 1 3. Four furrows he ploughs with prayer : he thereby puts into him (Pra^apati-Agni) what food there is in the four quarters ; and that with prayer, — true is the prayer, and true (manifest) are those quarters. pitsaru ' is explained in the text as meaning ' provided with a handle (tsaru) for the Soma-drinker ' (somapi). Also Indische Studien, XVII, p. 259, where Professor Weber proposes to divide the word ' somasatsaru ' into ' soma(n),' with thongs, and ' sa-tsaru,' with handle. If ' somapi-tsaru ' really represent the constituent elements, ' tsaru,' handle, may indeed be intended as having special reference to the handle of the Soma-cup (X'amasa) ; though ' somapi ' could only be taken in the sense of ' Soma-drinker,' and not in that of ' Soma-cup,' optionally suggested by Mahidhara. ^ That is, from the left to the right shoulder (north-east to south- east). "^ Or, perhaps, thus it goes to the gods; this tends godward. Whilst the last three furrows are indeed ploughed 'sunwise' (east to south, &c.), the first furrow was ploughed in the opposite direction (south-west to south-east). The reason for this is that the whole performance is to take place in an easterly direction, so as to tend towards the gods. Were he to start at the south-east corner, and then plough right round, he would be moving away from the gods, who are supposed to reside in the east. 2,3^ fi-ATAPATHA-BRAHMAiVA. 14. He then ploughs (again) through the body: he thereby puts into him what food there is in the year. Silently (he does so), for what is silent is un- determined, and the undetermined is everything : by means of everything he thus puts food into him. He first ploughs thus (through the middle from south to north), then thus (south-west to north-east), then thus (east to west), then thus (north-west to south-east), — that is sunwise \ for thus it is with the gods. 15. Three furrows he ploughs each time, — three- fold is Agni : as great as Agni is, as great as is his measure, with so much he thus puts food into him. 16. Twelve furrows he ploughs silently, — the year (consists of) twelve months, and the year is Agni : as great as Agni is, as great as is his measure, by so much he thus puts food into him. 1 7. Both kinds (of furrows) amount to sixteen, — of sixteen parts Pra^^'apati consists, and Pra^apati is Agni : he thus puts into him food proportionate to his body. And, indeed, the food which is propor- tionate to the body, satisfies, and does no harm ; but that which is too much, does harm, and that which is too little, does not satisfy. ^ Here, again, the sunwise motion of the plough only applies to the three last furrows (or sets of furrows), which always move from left to right, — south-west to north-east, east to west, north- west to south-east. The first set of furrows — drawn from south to north, or along the ' cross-spine ' (as distinguished from the real, or easterly spine running from west to east) — are apparently drawn in this way, in order to avoid the southerly direction, as that would imply speedy death to tlie Sacrificer, — his going to the Fathers, or deceased ancestors, who are supposed to reside in the south. In drawing the furrows in the way they do, the priests not only avoid that region, but at the very outset move away from it, and thereby assure long life to the Sacrificer. VII KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 21. 33 1 1 8. And, again, why he ploughs through him, — the gods being about to put him (Pra^apati) together, thereby in the first place put the vital airs into him ; and in like manner does this (Sacrificer), being about to put him together, thereby in the first place put the vital airs into him. They (the furrows) are lines, for these vital airs (move) in lines (channels). 19. Four furrows he ploughs with prayer: he thereby puts into him those four well-defined vital airs which are in the head ; and this (he does) with prayer, — true is the prayer, and true (manifest, real) are these vital airs in the head. 20. And as to why he ploughs through the body : he thereby puts into him those vital airs which are inside the body. Silently (he does so), for who knows how many vital airs there are inside the body ? 21. Having gained the object for which he yokes those (oxen), he now unyokes them, with (Va^. S. XII, 73), 'Be ye unyoked, ye inviolable (oxen)!' for inviolable ^ they indeed are with the gods ; — 'Ye godward-striding ! ' for with them he performs the divine work; — ' We have come to the end of this gloom;' — gloom doubtless means famine: thus, 'we have come to the end of this famine;' — 'we have attained the light!' for he who attains the gods, the sacrifice, indeed attains the light. He then lets them loose towards north-east — the siofnificance of this has been explained ^. He gives them to the Adhvaryu, for it is he that does the work with them : let him assign them (to him) at the time of (the pre- sentation of) the Dakshi;zas. ^ See part ii, p. 216, note 2, where 'aghnya' was used of cows. ^ See VI, 4, 4, 22. The plough is put aside on the utkara (heap of rubbish). 332 i-ATAPATHA-BRAHMAiVA. Third BRAHMAivA. 1. He then places a bunch of darbha (kui^a) grass (poa cynosuroides) on {the middle of the altar-site) ; for the gods then placed plants thereon, and in like manner does the Sacrificer now place plants thereon. 2. And, again, why he places a bunch of grass thereon ; — when he (Agni) is built up, he is born, and he is born here for all (kinds of) food ; but these darbha plants (contain) both kinds of food, for they are both water and plants. Now the waters which, loathing V/'ztra, rose up on the dry land forming bushes, became those grasses ^, — inasmuch as they rose forming bushes (dr/bh), they are (called) darbha- grasses. These darbha-grasses, then, are the water (which remained) pure, and meet for sacrifice, when Vr/tra flowed towards it ; and inasmuch as they are darbha-grasses, they are plants : by both kinds of food he thus gratifies him (Agni). 3. [He places it] at the meeting of the furrows, for the meeting of furrows is speech (the mouth) ^, and the furrows (channels) are the vital airs ; and this is their place of meeting ; and in the mouth food is put for the vital airs. In the middle (he places the bunch), whereby he puts it into the very ^ The author here alludes to the legend given at I, i, 3, 4-5, — Vr/tra lay enveloping all that space which extends between heaven and earth, and because he lay enveloping (vri) all that, he is called Vr/tra. Him Indra slew. Being slain, he flowed stinking in all directions towards the water ; for in every direction lies the ocean. Now some of the water loathed him, it rose higher and higher and flowed over : hence (sprang) these ku^a grasses, — they are indeed the water which was not putrified ; but with the other water some (matter) has indeed become mixed when the putrid Vrz'tra flowed into it. ^ See p. 200, note 3. VII KANDA, 2 ADHYAYA, 3 BRAHMAA^A, 6. 333 middle of him ; silently (he does so), for what is silent is undefined, and the undefined is everything : with everything he thus puts food into him. 4. He then offers thereon, — when he (Agni) is built, he is born, and he is born here for all (kinds of) food ; but that ghee is the life-sap (essence) of this universe, for it is the life-sap of both the waters and plants : he thus gratifies him by the life-sap of this universe. And as far as the life-sap extends, so far extends the body : he thus gratifies him by this universe. With (ghee) taken in five (ladlings, he offers), — the fire-altar consists of five layers, five seasons are a year, and the year is Agni : as great as Agni is, as great as is his measure, with so much food he thus gratifies him. 5. And, again, why he off'ers thereon ; — when in the beginning the 7?/shis, the vital airs\ put together this Agni, they gained for themselves that fore-share^ in him : hence they are the fore-sharers. Thus when he offers on (the grass-bush) he thereby gratifies those y?/shis, the vital airs, who gained for themselves the fore-share in him (Agni). With fivefold-taken ghee (he offers) : the significance of this has been ex- plained. 6. And, again, why he offers thereon ; — what- ever forms, whatever modes of chanting, whatever pri'sh^/ia. (stotras), whatever metres he is now going to bestow on Agni, for them he prepares this fore- share, and it is them he thereby gratifies. W^ith ^ See VI, I, I, I. ^ Literally, a share in front, in the first place, i. e. a preferential share, or fore-taste. Being accented separately, 'purastat' here, however, forms no compound with ' bhaga ; ' though it does in ' purastadbhaga,' fore-sharer. Cf. Taitt. S. V, 6, 4, 2. 334 5'ATAPATHA-BRAHMAiVA. fivefold-taken ghee (he offers) : the significance of this has been explained. 7. And, again, why he offers thereon ; — at that time the gods were afraid, thinking, ' Long indeed is this performance : we hope the Rakshas, the fiends, will not smite here this (Agni) of ours ! ' They saw this preliminary conclusion ^ of this per- formance, and brought that whole (Agni) to com- pletion even at that (point), and built him up then ; and in like manner this (Sacrificer) brings that whole (Agni) to completion even at this (point), and builds him now. 8. [Va^. S. XII, 74] 'The year,' this is a layer (of bricks) ; — ' together with the dark half- months,' this is a layer of earth; — 'the Dawn,' this is a layer (of bricks); — 'together with the ruddy (cows),' this is a layer of earth; — 'the two Ai-vins,' this is a layer (of bricks) ; ' together with their wonderful deeds,' this is a layer of earth ; — ' the Sun,' this is a layer (of bricks) ; — ' together with the dappled horse,' this is a layer of earth ; — ' ("^fe^O Vai^vanara,' this is a layer (of bricks) ; — 'together with I^a,' this is a layer of earth; — 'with ghee,' this is a layer (of bricks); — 'Sva-,' this is a layer of earth; — 'ha!' this is a layer (of bricks). 9. There are thirteen utterings, — thirteen months are a year ; thirteen in number are the layers of bricks and earth of the fire-altar : as great as Agni is, as great as is his measure, so great he thus builds him up. With butter he sacrifices, — butter is the ^ Literally, a conclusion previously, or at the beginning of the performance. VII KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 4. 335 same as Agni : it is"Agni he thus builds up. With fivefold-taken (butter he offers), — the altar consists of five layers, — five seasons are a year, and the year is Agni : as great as Agni is, as great as is his mea- sure, so great he thus builds him up. He offers raising (the spoon) upwards : he thus builds Agni upwards by means of the layers (of the altar). Fourth Brahmajva. 1. He then pours out jarfuls of water, — for the gods then said, ' Meditate ye (/vetay) ! ' whereby they doubtless meant to say, ' Seek ye a layer (/-itim) ! ' Whilst meditating they saw the rain to be a (suitable) layer, and put it on that (altar-site) ; and in like manner does this (Sacrificer) now put it thereon. 2. Jarfuls of water are (poured out) ; for rain is water : it is rain he thereby bestows on it. With an udumbara jar (he pours them on) : the signifi- cance of this has been told ; — with a four-cornered one ; — four quarters there are : from all quarters he thus bestows rain thereon. 3. Three jarfuls he pours out each time \ — three- fold is Agni : as great as Agni is, as great as is his measure, with so much he thus bestows rain thereon. 4. Twelve jarfuls of water he pours on the ploughed ground, — twelve months are a year, and the year is Agni : as great as Agni is, as great as is his measure, by so much he thus bestows rain thereon. ' On every four of the sixteen furrows, in the order in which they have been ploughed, he is to empty three jarfuls of water, making altogether twelve jars of water. 336 5'ATAPATHA-BRAHMAiVA. 5. On the ploughed ground he pours (water), whence it rains for (the benefit of) the ploughed land. Now were he only to pour it on the ploughed ground, and not on the unploughed, it would only rain for the ploughed land, not for the unploughed. And were he only to pour it on the unploughed ground, and not on the ploughed, it would only rain for the unploughed land, and not for the ploughed. He pours it both on the ploughed, and the unploughed, ground ; whence it rains both for the ploughed, and the unploughed, ground. 6. Three (jarfuls)^ he pours both on the ploughed, and on the unploughed, ground ; — threefold is Agni : as great as Agni is, as great as is his measure, with so much he thus bestows rain thereon. 7. And, again, why he pours out jarfuls of water ; — at that time the gods, being about to put him (Agni-Pra,^apati) together, in the first place put water into him ; and in like manner does this one now, being about to put him together, in the first place put water into him. 8. Three jarfuls he pours out each time, — three- fold is Agni : as large as Agni is, as large as is his measure, by so much he thus puts water into him. 9. Twelve jarfuls he pours on the ploughed ground, — twelve months are a year, and the year is Agni : as great as Agni is, as great as is his measure, by so much he thus puts water into him. 10. On the ploughed ground he pours it: he thereby puts water into the vital airs. But were he to pour (water) only on the ploughed ground, and ^ These are additional three jarfuls poured over the whole Agnikshetra, or site of the altar. VII KAiVDA, 2 ADHYAYA, 4 BRAHMAiVA, 1 4. 2>?)7 not on the imploughed, there would be water only in (the channels of) the vital airs, and not in the other (parts of the) body. And were he to pour (water) only on the unploughed ground, and not on the ploughed, there would be water only in (the other parts of) the body, and not in the vital airs. He pours it both on the ploughed, and the un- ploughed, ground, whence there is water here both in (the channels of) the vital airs and in the body. 1 1. Three (jarfuls) he pours both on the ploughed, and on the unploughed, ground ; — threefold is Agni : as great as Agni is, as great as is his measure, with so much he thus puts water into him. 12. Fifteen jarfuls of water he pours out, — fifteen- fold is the thunderbolt : by that fifteenfold thunder- bolt of his he thus drives away all evil. 13. He then sows all (kinds of) herb (-seed) ; — for the gods then said, ' Meditate ye ! ' whereby doubt- less they meant to say, ' Seek ye a layer ! ' whilst meditating, they saw food to be a (suitable) layer, and put that on (or, into) him (Agni) ; and in like manner does this one now put it into him. 14. It is (seed) of all herbs, — all herbs means all food ; he thus puts all (kinds of) food into him. Let him omit one of those kinds of food, and not eat thereof as long as he lives. By means of the udum- bara jar (he sows the seed) : the significance of this has been explained ; — with a four-cornered one, — there are four quarters : from all quarters he thus puts food into him (Agni). He sows it with anu- sh/ubh (verses), — the Anush/ubh (metre) is speech, and by means of speech (the mouth ^) food is eaten. ^ See p. 200, note 3. [41] Z 338 5'ATAPATHA-BRAHMAiVA. 1 5. With three verses he sows each time \ — three- fold is Agni : as great as Agni is, as great as is his measure, with so rrmch he thus puts food into him. 16. With twelve verses he sows on the ploughed ground, — twelve months are a year, and the year is Agni : as great as Agni is, as great as is his mea- sure, with so much he thus puts food into him. 1 7. On the ploughed ground he sows, whence food ripens on ploughed ground. Were he to sow only on the ploughed ground, and not on the unploughed, food would only ripen on ploughed ground, not on unploughed ; and were he to sow only on unploughed ground, and not on ploughed ground, food would only ripen on unploughed ground, and not on ploughed ground. He sows on both the ploughed, and the unploughed, ground : hence food ripens both on ploughed, and on un- ploughed, ground. 18. With three (verses) he sows both on the ploughed, and on the unploughed, ground, — three- fold is Agni : as great as Agni is, as great as is his measure, by so much he thus puts food into him. 19. And, again, why he sows all (kinds of) herb (-seed), — the gods at that time, being about to put him (Agni-Pra^apati) together, in the first place healed him by healing medicine ; and in like manner does this one now, being about to put him together, first heal him with healinof medicine. 20. It is (seed) of all herbs ; — all herbs is the ^ The sowing of the seed is done after the manner of the water- ing of the site, viz. so as to finish the sowing of every four furrows with the completion of the muttering of three verses (Va^. S. XII, 75-86); whereupon the remaining seed is scattered over the whole site with additional three verses (87-89). VII KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 26. 2)39 same as all (kinds of) medicine : by all (kinds of) healing medicine he thus heals him. 21. With three verses he sows each time, — three- fold is Agni : as great as Agni is, as great as is his measure, with so much he thus heals him. 22. With twelve verses he sows on the ploughed ground, — twelve months are a year, and the year is Agni : as great as Agni is, as great as is his mea- sure, with so much he thus heals him, 23. On the ploughed ground he sows : he thereby heals the vital airs. And were he to sow only on the ploughed ground, and not on the unploughed, he would only heal the vital airs, and not the other (parts of the) body ; and were he to sow only on the unploughed, and not on the ploughed, ground, he would only heal the body, and not the vital airs : he sows both on the ploughed, and on the unploughed, ground ; and thus he heals both the vital airs and the body. 24. With three (verses) he sows both on the ploughed, and on the unploughed, ground, — three- fold is Agni : as great as Agni is, as great as is his measure, with so much he thus heals him. 25. Fifteen jarfuls of water he pours out, and with fifteen verses he sows, — that makes thirty, — the Vira^ (metre) consists of thirty syllables, and the Vira^ (the far-shining, or far-ruling) is the whole food : the whole food he thus puts into him. 26. [He sows, with Va^. S. XII, 75 seq. ; AVk S. X, 97] ' The herbs first grown three ages before the gods^' — the gods doubtless are the seasons, ^ Thus the St. Petersburg dictionary; while Professor Luchvig construes ' triyugam pura ' together, — ' the herbs first come from Z 2 340 SATAPATHA-BRAHMAiVA. and from them those (herbs) used to grow thrice, in spring, in the rainy season, and in the autumn ; — 'of the brown ones will I ponder,' — the brown one, doubtless, is Soma, and the herbs are related to Soma, and the Purusha (Pra^apati) is related to herbs ^ ; — ' the hundred powers,' — inasmuch as he here lives a hundred (years), and has a hundred merits, and a hundred energies, there are in him those hundred powers ; — ' and seven,' — he thereby speaks of those seven vital airs in the head. 27. ' Yours, O Mother, are a hundred powers, and yours a thousand growths,' — inasmuch as (the plants) here are shooting out a hundredfold, and a thousandfold ; — 'Ye of a hundred virtues, render ye free from sickness this one of mine ! ' that is, him whom I am now healing. 28. These (verses) ^ have one and the same ex- the gods before the three ages ; ' — but is there any other example of ' pura ' with the accusative ? The author of the Brahmawa, on the other hand, takes ' triyugam pura ' as adverbs independent of each other, — ' formerly at three periods.' ^ Or, consists of herbs. ^ That is, the two verses just explained, as well as the remaining thirteen verses (Va^. S. XII, 77 seq.; Rik S. X, 97, 3 seq.), viz.: — 3. Rejoice ye at the plants, the full-budded, abounding in shoots : like victorious mares, the herbs are eager to win (or, to save). 4. As plants, O divine mothers, I call upon you : horse, and cow, and raiment would I win, and thine own self, O Purusha ! 5. On the Ajvattha tree is your abode, on the Par«a dwelling is made for you : possessed of cattle shall ye be, when ye save the Purusha. 6. Wherein the herbs have met together, even as the nobles in the assembly, that priest is called physician, demon-killer, pain- remover. 7. The (herb) rich in horses, the one rich in Soma, the VII KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 30. 34 1 planatioii with regard to this (Agni-Pra^apati), — how he may heal him, and preserve him. They are anush/ubh verses, — the Anush/ubh is speech, and speech is all healing medicine : by means of all healing medicine he thus heals him. 29. Now, then, regarding the defined and the un- defined (ceremonies) ; — with prayer he yokes two oxen, silently the others ; with prayer he ploughs four furrows, silently the others ; silently he puts on the grass-bush, with prayer he makes a libation thereon ; silently he pours out the jarfuls of water, with prayer he sows. 30. This Agni is Pra^apati, and Pra^apati is both the defined and the undefined, the limited and the strengthening, most powerful, — all herbs have I found for health- fulness to him (the Purusha). 8. Forth rush the energies of the plants, like kine from the stable, eager to win wealth, eager to win wealth, O Purusha ! 9. Strength-giving (ishknti) is the name of your mother, hence ye are healing powers (nishkr/ti) : winged furrows ye are ; what ye make sick, ye heal. 10. All obstacles have they overcome, even as the thief the cow- pen ; the herbs have expelled whatever defect of the body there was. 11. When, to give strength, I take these herbs in my hand, the self of Yakshman (consumption) perishes, as from the clutches of the living {? i. e. from death, Ludw.). 12. Whose every limb, whose every joint ye, O herbs, flow through, from him ye chase away (the demon) Yakshman, — mighty (he is) and, as it were, abiding in the core. 13. Fly forth, O Yakshman ; together with the garrulous jay; vanish with the gliding of the wind, with the whirlwind (?) ! 14. May one of you help the other, may ye lend help to one another ! Of one mind, help ye forward this word of mine ! 15. Those bearing fruit, and those without fruit, the flowerless and the flowering, urged forward by B/Vhaspati, may they preserve us from trouble ! The Va^. S. also gives the remaining verses of the hymn, which are not, however, required on the present occasion. 342 DATAPATH A-BRAHMAiVA. unlimited. Now whatever he does with prayer thereby he restores that form of his which is defined, limited ; and whatever he does silently, thereby he restores that form of his which is undefined, un- limited,— verily, whosoever, knowing this, performs thus, restores this whole and complete Pra^apati. The outer forms are defined, and the inner ones are undefined ; and Agni is the same as an animal : hence the outer forms of the animal are defined, and the inner ones undefined. Third Adhyaya. F"irst BRAHMAiVA. 1. Built is the Garhapatya, unbuilt the Ahavaniya ; he then buys the king (Soma) : the Garhapatya being this (terrestrial) world, the Ahavaniya the sky, and Soma he that blows yonder, he thus places him (Vdyu, the wind) between these two worlds ; and hence he blows between these two worlds. 2. And as to why he buys the king when the Garhapatya is built, and the Ahavaniya unbuilt, — Agni is the body, and Soma the vital air : he thus places the vital air in the middle of the body, and hence that vital air is in the middle of the body. 3. And, again, why he buys the king when the Garhapatya is built, and the Ahavaniya unbuilt, — Agni is the body, and Soma is the life-sap : he thus supplies the body with life-sap, and hence this body (of ours) is supplied with life-sap from end to end. 4. Having bought the king, and driven him about, he then takes out the material for the guest-meal. With the Havishkrzt of that (ceremony) he releases speech. And in this way^ he interlinks the per- ^ That is, in performing the various rites of the Soma-sacrifice, VII KANDA, 3 ADHYAYA, I BRAHMAiVA, 9. 343 formance of the (Soma) sacrifice and the perform- ance of the fire (altar) for the purpose of unity of performance, thinking, * Uniform shall be this per- formance ! ' 5. And, again, why he interlinks them, — Agni (the fire-altar) is the body, and the (Soma) sacrifice is the vital air : he thus places the vital air in the midst of the body, and hence that vital air is in the middle of the body. 6. And, again, why he interlinks them, — Agni is the body, and the (Soma) sacrifice is the vital sap : he thus supplies the body with vital sap, and hence this body is supplied with vital sap from end to end. He then returns to the site of the Ahavaniya. 7. Now some sweep with the pala^a branch on both occasions \ saying, ' Surely, on both occasions he builds (an altar).' Let him, however, not do so ; for by (building) the Garhapatya he settles, and by the Ahavaniya he rises upwards : therefore let him not do so. 8. And only on the Garhapatya (site) he throws saline soil, not on the Ahavaniya ; for the Garha- patya is this (terrestrial) world, and saline soil means cattle : he thus bestows cattle on this world, whence there are cattle in this world. 9. And only on the Ahavaniya (site) he places a lotus leaf, not on the Garhapatya ; for the lotus leaf means water, and the Ahavaniya the sky: he thus places the waters (vapours) in the sky. On both he and at the same time doing all that is necessary for the building of the fire-altar, on which the Soma-ofTering itself is ultimately to be performed. ^ Viz. in consecrating the site of the Ahavaniya, as well as that of the Garhapatya altar (see VII, i, i, i). 344 5'ATAPATHA-BRAHMAiVA.' scatters sand ; for sand means seed, and in both (fire-altars) fashioning (of Agni) takes place : ' May he be fashioned from out of that seed ! ' thus he thinks. 10. He scatters it with two different formulas; for the Garhapatya is the world of men, and the Ahavaniya is the world of the gods, and different indeed are the divine and the human. With the longer formula he scatters it on the Ahavaniya, and with the shorter one on the Garhapatya, for longer is the life of the gods, and shorter the life of men. On the Garhapatya he scatters the sand before (the setting up of) the enclosing-stones ; for sand is seed : ' May these be fashioned from out of that seed !' thus he thinks. 11. As to this they say, ' If the enclosing-stones are the womb, and the sand is seed, and the sand is strown on the Garhapatya before (the setting up of) the enclosing-stones, how, then, is that seed of his not shed aside, (but) is received (by the womb) ? ' Well, the saline soil is the amnion, and inasmuch as he strews first the saline soil, that seed of his is not shed aside, but is received by that amnion. He now A addresses the enclosing-stones on the Ahavaniya : the meaning of this has been explained ^ He then scatters sand : sand being seed, that seed of his is not shed aside, but is received also by that womb. 12. And only on the Ahavaniya he strokes it (even) with two (verses) containing (the verb) ' to grow ",' not on the Garhapatya ; for the Garhapatya is this (terrestrial) world, and the Ahavaniya is the heavenly world ; and this Sacrificer, being indeed ^ VII, 1,1,14. ^ See paragraphs 45, 46. VII KAiVDA, 3 ADHYAYA, I BRAIIMAiVA, I 7. 345 born in this world, is really intended to be born in the heavenly world : when he strokes (the sand) even on the Ahavaniya with two (verses) containing (the verb) ' to grow,' and not on the Garhapatya, he causes him to be born in the heavenly world. 13. He now puts clod-bricks thereon \ — that fire- altar is these worlds, and the clod-bricks are the regions : he thus places the regions into these worlds ; whence there are those regions in these worlds. 14. He takes them from outside the (site of the) fire-altar ; for those regions which are in these worlds are already possessed by him (Agni) ; and he now bestows on him those regions which are beyond these worlds. 15. From outside the Vedi (he takes them) ; — the Vedi being this (earth), and those regions which are on this (earth) being already possessed by him, he now bestows on him those regions which are beyond this (earth). 16. And, again, why he puts clod-bricks thereon, — when Pra^apati was disjointed, his vital sap flowed over all the regions (or, in all directions) ; and when the gods restored him ^ they, by means of these clod- bricks, put into him that vital sap ; and in like manner does this one now put that vital sap into him. 17. He takes them from outside (the site of) the fire-altar ; for the vital sap which is in these worlds is already possessed by him (Agni), and he now puts ^ He places a clod of earth on each end of the two ' spines,' that is to say, in the middle of each of the four sides of the square constituting the ' body ' of the altar-site. ^ Or, when they put him together (by building the fire-altar). 346 S-ATAPATHA-BRAHMAiVA. into him that vital sap which flowed away beyond these worlds ^ 1 8. From outside the Vedi (he takes them), — the Vedi being this (earth), and that vital sap which is in this (terrestrial) world being already possessed by him, he now puts into him the vital sap which flowed beyond this (earth). 19. He takes them with the sacrificial (wooden) sword, — the sword is a thunderbolt, and the thunder- bolt means force, and this (earth) means wealth : by force he thus obtains wealth. 20. From the front side he brings one, with (Vd^. S. XII, 102), ' May he not injure me who is the begetter of the Earth!' — the begetter of the Earth doubtless is Pra^apati (the lord of creatures and generation) : thus, ' May Pra^apati not injure me ! ' — 'Or he of true ordinances who hath per- vaded the sky,' that is, ' Or he of true ordinances who has created the sky;' — 'Or he who first begat the shining waters,' — the shining waters doubtless are the men : thus, ' he who first created men;' — 'To the god Ka (who?) let us do homage by offering ! ' Ka doubtless is Pra^apati, thus, ' To him let us do homage by offering ! ' Having brought it he puts it on the body (of the altar-site) inside the enclosing-stones : he thereby puts into him (Agni) what vital sap had flowed away from him in the eastern direction, and also the eastern region itself he bestows upon him. 21. Then (he fetches a clod) from the south, with (Va^. S. XII, 103), 'Turn hither, O Earth, with ' Viz, when these worlds were plunged into the water, see VI, i, I, 12. VII KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 23. 347 sacrifice, with milk ! ' as the text, so the meaning ; — 'Agni, sent forth, hath mounted thy skin;' whatsoever is on this (earth) that is her skin ; and that (skin) Agni mounts, when sent forth, when blazing forth. Having brought it he puts it on the body (of the altar) inside the junction of the (right) wing (and the body) : he thereby puts into him (Agni) what vital sap had flowed from him in the southern direction, and also the southern region itself he bestows upon him. 22. Then from behind (he fetches one, with Va^. S. XII, 104), ' O Agni, what in thee is pure, what brilliant, what clean, what meet for sacri- fice,'— Agni doubtless is this (earth) : of her he says this; — 'that do we bring to the gods,' that is, ' that we bring for this divine work.' Having brought it he puts it on the body (of the altar) inside the junction of the tail (and the body) : he thereby puts into him what vital sap had flowed away from him in the western direction, and also the western region itself he bestows upon him. Let him not take it exactly from the back (west) lest he should take the vital sap from the path of the sacrifice : he takes it from about there \ 23. Then from the north, with (Va^. S. XII, 105), 'Sap and strength have I taken from here^,' — that is, ' Sap and strength I take from here ; ' — ' the womb of sacred law,' the sacred law doubtless is the truth: thus, 'the womb of the truth;' — 'the stream of the mighty,' the mighty (buffalo, or ^ Viz. from some place towards north-west from the middle of the western side of the body of the altar. 2 Mahidhara takes ' adam ' here as the regular imperfect of ' ad,' I ate. 34^ 5'ATAPATHA-BRAHMAiVA. mahlsha) doubtless is Agni, for he, being born here great (mahat), animated everything; — 'May it accrue to me in the cows, in the bodies,' — the body is the self : thus, ' May it accrue to me both in the cows and in (my own) self;' — ' I leave behind decline, weakness, sickness!' therewith he spreads the sand (by stroking) : he thereby consigns to that (northern) region whatever decline, weakness, and sickness there is ; whence hungry people (live) in that region. Having brought that (clod), he puts it on the body (of the altar) on the middle of the junction of the (left) wing (and the body) : he thereby puts into him (Agni) what vital sap flowed away in the northerly direction ; and also the northern region itself he bestows upon him. 24. These same (clods) are the regions ; he places them on all sides : he thus places the regions on all sides ; whence the regions are on every side. [He places the clods so] as to face each other from every side : he thereby places the regions to face each other from every side, and hence the regions face each other from every side. He places them separ- ately, ' settles ^ ' them separately, and separately pronounces the Sudadohas upon them ; for separate from each other are the regions. Standing he places them, for the regions, as it were, stand ; and stronger, indeed, one is whilst standing. 25. These same (clods) are bricks having special prayers (ya^ushmati ^) : on the body (of the altar) he places them, not on the wings and tail ; for bricks having special prayers are placed on the body, not on the wings or tail. ^ See p. 301, note 3. ^ See p. 153, note i. VII KANDA, 3 ADHYAYA, I BRAHMAA^A, 29. 349 26. As to this they say, ' How do these (clod- bricks) come to be put on as baked, as heated (burnt) ones ? ' Well, these (clods) are vital sap, and the vital sap (blood) is naturally-heated ; and, moreover, whatever comes in contact with Agni Vai^vanara, even thereby comes to be put on as baked, as heated. 27. He then throws up the Uttara-vedi ^ (high- altar), — the Vedi is this (earth), the Uttara-vedi the sky, and the clod-bricks are the regions : thus when he puts on the clod-bricks between (the preparation of) the Vedi and (that of) the Uttara-vedi, he there- by places the regions between these two worlds ; whence the regions are between these two worlds. He makes it either a yoke long on each side, or forty feet, — whichever way he pleases. He then throws sand thereon : the meaning of this has been explained. 28. He throws it on the Uttara-vedi ; — the Uttara- vedi is the womb : he thus infuses seed into the womb ; and the seed which is infused into the womb becomes generative. He covers the whole body (of the altar) with that (sand) : he thus puts seed into the whole body ^ ; whence the seed is produced from the whole bod v. 29. [He throws it on the high-altar, with Va^. S. XH, 106-111; y?zk S. X, 140] 'Thine, O Agni, is glory and vigour,' — his glory (j^ravas) and vigour doubtless is the smoke, for that announces (i-ravaya) him in yonder world, — 'mighty shine forth the ^ See p. 325, note 6. ^ That is to say, he first throws down sand on the Uttara-vedi, and then covers with it the whole of the body of the altar, so as to make it even with the Uttara-vedi. 350 i-ATAPATHA-BRAHMAiVA. flames, O rich-beamed one! ' that is, ' the flames of (thee), the mighty one, shine forth, O thou, abound- ing in wealth!' — 'With might, O wide-rayed one (thou bestowest) strength, worthy of song,' might is power : thus, ' By (thy) power, O wide-rayed one, (thougivest)food worthy of song;' — 'bestowest thou upon the worship, O sage! ' worship doubt- less is the Sacrificer : thus, * Upon the worship thou bestowest, O sage ! ' 30. ' Pure-flamed, bright-flamed,' for pure- flamed and bright-flamed he (Agni) is; ' full-flamed, didst thou burst forth with light,' that is, 'full- flamed shonest thou forth with light;' — 'running about as their son thou helpest the two mothers,' for as their son he does help the two mothers; — 'thou fillest both spheres,' the two spheres doubtless are these two, heaven and earth, and these two he indeed fills, — with smoke yonder (sky), with rain this (earth). 31. ' Child of strength, knower of beings, in benedictions,' that is, 'child of strength, knower of beings, in praises,' — 'delight thou, kindly in thoughts,' that is, ' shine thou, kindly in thoughts ;' — ' in thee have they brought together multi- form nourishments,' that is, ' in thee have they brought together many-formed nourishments ; ' — ' of wondrous help are the fair-born,' as the text, so the meaning. 32. ' Ruling, O Agni, spread thou by beings' — the beings are men : thus, 'Shining, O Agni, spread thyself by men!' — 'riches amongst us, O immortal!' that is, ' bestowing wealth upon us, O immortal!' — 'Of beautiful form, shinest thou' — for he indeed shines, of beautiful form ; — * thou VII KAiVDA, 3 ADHYAYA, I BRAHMAATA, 36. 35 I fillest (us with) profitable^ wisdom;' that is, ' thou fillest (us with) perennial wisdom.' 2,3. 'Him, the wise arranger of the cult,' — the cult is the sacrifice : thus, ' him, the wise pre- parer of the sacrifice;' — 'ruling over great wealth,' that is, 'ruling in great wealth;' — 'the bestowal of good things, — prosperous, mighty (mah) nourishment,' — that is, 'the bestowal of good things ; prosperous, ample (mahat) nourishment,' — 'givest thou, and profitable substance,' that is, ' givest thou, and perennial substance.' 34. '[Thee,] the righteous,' that is, 'the truth- ful ; ' — ' the mighty,' the mighty (or buffalo) doubt- less is Agni ; — ' the all-remarkable,' for he (Agni) is indeed remarkable to all; — '(thee), Agni, men have placed foremost for happiness,' happiness doubtless is the sacrifice, and for the sacrifice they indeed place him foremost ; — ■' thee, the hearer, the far-ruling, divine one, with song the human tribes ; ' that is, ' thee who hearest, thee, the far- ruling god, we men invoke.' 35. Now this hymn of six verses is that same Agni Vai^vanara ; and it is in order to make a beginning (in the building of the altar) that that sand is scattered,' — he thereby pours into it Agni Vaijvanara as seed ; — (he does so) with a six-versed hymn : six seasons are a year and the year is Vaii'vanara (belonging to all men). 36. As to this they say, ' If the seed is said to be seed what is its seed characteristic ? '■ — Let him say, ' white ; ' for seed is white ; — or ' speckled,' for seed is, as it were, speckled. ^ The author connects ' sanasi ' with ' sanalana ' (old, perpetual). 352 DATAPATH A-BR A HMAiVA. 37. As to this they say, ' As seed is moist, and he scatters dry sand, how does it become moist for him, after the manner of seed ? ' Well, the metres are vital sap, and vital sap is moist ; and inasmuch as he scatters that (sand) with metres, it is thus that it becomes moist for him, after the manner of seed. 38. As to this they say, ' How does it come to be put on for him by means of the day and the night ? ' Well, day and night are two, and there are two (kinds of) seed, the white and the black : as black and white it is thus put on for him by means of the day and the night. 39. As to this they say, ' How does that (sand), put on by the days and nights, become complete (or perfect) for him, neither deficient, nor super- abundant ? ' Well, endless are the days and nights, and endless is the sand : it is thus that, put on by the days and nights, it becomes complete for him, neither deficient, nor superabundant. ' And wherefrom (is obtained) the oceanic (Samudriya ^) metre ? * The ocean is endless, and the sand is endless : that is the oceanic metre. 40. As to this they say, ' How is that (sand) of his put on separately with different prayers ? ' Well, prayer is thought ; this thought, prayer, comes to be equal to the whole sand^: and thus that (sand) of his comes to be put on separately with different prayers. 41. As to this they say, ' How does that (sand) of his come to be put on by all the metres ? ' — Inasmuch as he scatters it with that hymn of six verses ; for as many syllables as there are in the ^ The exact purport of this term is not clear. ^ Sikata/z, sand, is phiral, consisting as it does of a multipHcity of sand-grains. VII KANDA, 3 ADHYAYA, I BRAHMAiVA, 44. 353 seven metres, so many syllables there are in that hymn of six verses ' : thus that (sand) of his comes to be put on by all the metres. 42. And as to why he scatters sand, — that Agni (fire-altar) is Pra^apati, and Pra^apati is the whole Brahman. Now that sand is (put) in (the place of) the lost part of the Brahman ; and that part of it which has not been lost is this fire-altar which is now being built : thus when he scatters sand he restores to him that lost part of the Brahman. That (sand which) he scatters is unnumbered, unlimited ; for who knows how great is that lost part of the Brah- man ? And verily he who, knowing this, scatters sand, restores the whole, complete Pra^^apati. 43. As to this they say, ' What is the number of these unnumbered sand grains ? ' Let him say, ' Two ; ' for there are two kinds of sand, the white and the black ; or let him say, ' Seven hundred and twenty,' for so many days and nights there are in the year ; or ' Two hundred and fifty-two,' for so many syllables there are in that hymn of six verses ; or ' Twenty-five,' for seed is twenty-fivefold ^. 44. This same (sand represents) bricks with special prayers : he places it on the body (of the altar), not * This is a somewhat loose calculation. As a matter of fact, the seven principal metres, viz. Gayatri (24), Ush/nh (28), Anu- sh/ubh (32), Br/liati (36), Pankti (40), Trish/ubh (44), G^agati (48), contain together 252 syllables. The hymn recited in scattering the sand, on the other hand, consists of one Vish/arapahkti (40), three Satobr/hatis (3 x 40), the Uparish/a^^'-yotis (? 40), and one Trish/ubh (44), or together of 244 syllables. On similar cases of looseness in computing the syllables of metres, see p. 318, note i. ^ Viz. inasmuch as it emanates from the body (paragraph 28), and the body consists of twenty-five parts — the trunk, the four limbs, and twenty fingers and toes. Cf. VI, 2, i, 23, where, how- ever, the trunk is not taken into account. [41] A a 354 .SATAPATHA-BRAHMAiVA. on the wings and tail ; for bricks with special prayers are placed on the body, not on the wings and tail. He does not ' settle ' it, lest he should stop the seed, and generation. 45. He then strokes it (the sand) even by means of two verses containing^ the verb ' to orrow : ' he thereby causes that infused seed to grow, whence the seed infused into the womb grows;— with two (verses) relating to Soma (he strokes the sand) ; for Soma is breath : he thus puts breath into the seed ; whence the infused seed becomes possessed of breath. But, indeed, were it to come forth without breath it would become putrid ; and this indeed is the Sudadohas ^ in this case ; for Soma is breath, and the Sudadohas is breath. 46. [Va^. S. XH, 112, 113; Rik S. I, 91, 16, 18] 'Grow thou! let manly power gather in thee from all sides, O Soma ! ' manly power doubtless is seed : thus, * Grow thou ! let seed gather in thee from every side, O Soma ! ' — ' Be thou in the gathering of strength!' in food doubtless is strength : thus, ' be thou in the gathering of food ! ' — ' Let the drinks, let the forces gather in thee ! ' — drink doubtless means vital sap, and in food are forces : thus, * let vital sap, let food gather itself in thee!' — 'and manly powers in thee, the overcomer of enemies;' that is, 'and seed in thee, the overcomer of evil ; ' — 'growing, O Soma, for the sake of immortality,' he thereby lays immortality into the generative power, whence generative power is immortal; — 'gain thou the highest glory in the heavens ! ' his highest glory ' See p. 301, note 3. VII KAA^DA, 3 ADHYAYA, 2 BRAHMAiVA, I. 355 in the heavens doubtless is the moon, for that one causes him to be celebrated in yonder world ^. With two (verses) he makes him grow, a gayatri and a trish/ubh one, — the significance of this has been explained, 47. Now then the (mystic) correspondence, — four clod-bricks he puts on ; with a six-versed (hymn) he scatters (the sand) ; with two (verses) he makes (the seed) grow ; that makes twelve, — twelve months are a year, and the year is Agni : as great as Agni is, as great as is his measure, so great does this become. Second Brahmatva. T. Having smoothed (the sand) down with the two verses containing (the verb) ' to grow,' and returned (to the hall) he proceeds with the guest offering. Having performed the guest offering, he proceeds with the Pravargya and the Upasad-. Having performed the Pravargya and the Upasad, they appease that (first) layer on the (red ox-)skin. And as to why on a skin : for the obtainment of the forms, the skin being outward form ; — on the hairy side : for the obtainment of the forms, hair being outward form ; — on a ruddy (skin) : for the obtain- ment of all forms, all forms (colours being contained) in the ruddy ; — on (the skin) of an ox : for the obtain- ment of Agni's forms, the ox being the same as Agni ; — on (the skin spread) with the neck towards the east, for that (tends) god ward. * Sayawa remarks, — The high glory, in the heaven, of Soma growing in the form of a creeper is said to be the moon : in yonder heavenly world that moon indeed, when being drunk (by the gods) in the form (?) of ambrosia, causes him, Soma, to be celebrated. ^ See part ii, p. 104. A a 2 356 ^ATAPATHA-BRAHMAiVA. 2. He spreads it in front of the Garhapatya, on the Vedi, with the hairy side upwards, and the neck towards the east : thereon they appease that layer. Now he sprinkles (the bricks) ; — when he sprinkles, he thereby makes it pure, sacrificially clean ; — with clarified butter (he sprinkles), for that is pure, sacrificially clean ; and also with the view of its being unsurpassed \ for no other sacrificial food is sprinkled with ghee ; — silently (he sprinkles), for what is (done) silently is undefined, and the un- defined is everything : by means of everything he thus makes it pure, and sacrificially clean ; and also with the view of its being unsurpassed, for no other sacrificial food is sprinkled silently. 3. And, again, why he sprinkles, — this (layer of bricks) is sacrificial food, and as such he bastes it ^ ; for whatever sacrificial food is buttered, and basted, that is palatable and sacrificially clean. With ghee (he bastes it), for sacrificial food is basted with ghee ; silently (he does so), for silently sacrificial food is basted ; — by means of stalks of Kui^a grass, for these are pure, and sacrificially clean ; — by means of the tops, for the top is sacred to the gods. 4. As to this they say, ' When he sprinkles only the first layer, how does that whole fire-altar of his come to be sprinkled, how does it come to be led forward on the skin, and how led forward by the horse ^ ? ' Inasmuch as in this (layer) he (symbo- lically) ^ sprinkles the bricks of all the layers ; and ^ Literally, for not surmounting. ^ See part i, p. 192, note i. ^ On the leading forward of the fire, and laying it down on the foot-print of a horse, see II, i, 4, 23 seq. * According to Katy. XVII, 3, 18-19 some ritualists would seem to put the (ya^ushmati) bricks of all the layers on the skin. But VII KANDA, 3 ADHYAYA, 2 BRAHMAiVA, 7. 357 thus indeed that whole fire-altar of his comes to be sprinkled, and led forward on the skin, and led forward by the horse. They lift up this (first) layer \ 5. He (the Adhvaryu) then says (to the Hotrt), ' Recite to the fires being led forward ! ' For at that time when the gods were setting out to spread the sacrifice, the Rakshas, the fiends, sought to smite them, saying, ' Ye shall not sacrifice ! ye shall not spread the sacrifice!' Having made those fires, those bricks, to be sharp-edged thunderbolts, they hurled these at them, and laid them low thereby ; and having laid them low, they spread that sacrifice in a place free from danger and devilry. 6. Now, what the gods did is done here, — even now those Rakshas are indeed smitten by the gods themselves ; and when he nevertheless does this, it is because he thinks, ' I must do what the gods did.' And so, having made those fires, those bricks, to be sharp-edged thunderbolts, he hurls them at whatever Rakshas, whatever evildoers there may be, and lays them low thereby ; and having laid them low, he spreads the sacrifice in a place free from danger and devilry. 7. And as to why (he recites) to the fires, — it is because there are here many fires, to wit, those layers ; and as to (his reciting) to them being led forward (pra-har), it is because he hurls (pra-har) them forward (as thunderbolts). perhaps this is merely a wrong interpretation of this passage of the Brahmawa ; though the three ' naturally-perforated ' bricks are probably placed together. ' The Adhvaryu's attendants take up the ox-skin with the bricks for the first layer lying on it. 358 DATAPATH A-BRAHMAiVA. 8. Now some recite (Vao-. S. XII, 50), 'The Agnis Purishyas, together with those of the streams,' — a form of starting ^ Let him not do so ; let him recite gayatri verses addressed to Agni, and relating to (objects of) desire: (Va^. S. XII, 115 ; J^zk S. VIII, 11,7), * Hither may Vatsa lead thy mind even from the highest seat, O Agni, with the song desirous of thee !' — (Va^, S. XII, ii6;7?/k S.VIII, 43, 18), 'To thee, O Agni, best of Anoriras, all sfood homesteads have laid themselves out for (the obtainment of) their de- sire.'— (Vaf. S. XII, 117), 'Agni, the one all- ruler, shineth in the beloved homes, the (object of) desire of all that is and shall be.' 9. Verses addressed to Agni he recites for the obtainment of Agni's forms ; — and such as relate to desire, for the obtainment of his desires ; — Gayatri ones, — Agni is Gayatra : as great as Agni is, as great as is his measure, with so much he thus pours him forth as seed ; — with three (verses), — Agni is threefold : as great as Agni is, as great as is his mea- sure, with so much he thus pours him forth as seed. These (three), with the (first and last verses) recited thrice, amount to seven, — of seven layers consists the fire-altar ^, seven seasons are a year, and the year is Agni : as great as Agni is, as great as is his mea- sure, so great does this become. He recites in a low voice, for here in the sacrifice seed is (cast), and seed is cast silently. He (the Hotre) marches reciting behind (the bricks carried by the attendants) ; he thus marches, defending the sacrifice by the metres from behind. ^ See VII, I, I, 23. . 2 See p. 249, note 3. VII KANDA, 3 ADHYAYA, 2 BRAHMAiVA, 12. 359 10. And in front they lead a white horse. For at that time the gods were afraid lest the Rakshas, the fiends, should smite them here. They saw that thunderbolt, even yonder sun ; for that horse is yonder sun : having driven off the Rakshas, the fiends, in front, by that thunderbolt, they obtained well-being in a place free from danger and devilry. They arrive at the (site of) the fire-altar ; south of the tail (of the altar) they set down the layer (of bricks) ; from the north they make the horse step (on the site of the altar). 11. They lead it eastward on the left (north) side of the altar, inside the enclosing-stones, whereby they ward off evil from the eastern region ; then southward, whereby they ward off evil from the south ; then westward, whereby they ward off evil from the western region ; then northward, whereby they ward ofTevil from the northern region. Having thus warded off the Rakshas, the fiends, from all the regions, he sets it (the horse) free towards north- east : the significance of this has been explained. 12. Whilst it goes westward he makes it smell (kiss) that layer (of bricks) ; — that horse is yonder sun, and those bricks are the same as all these crea- tures (on earth) : thus even as he makes (the horse) smell, so yon sun kisses these creatures \ And hence, by Pra^apati's power, everyone now thinks, ' I am !' And as to why he makes it smell while going west- ward, it is because, whilst going (from east) to west, that (sun) kisses all these creatures. ^ According to Sayawa, it is by his rays (identified with the vital airs of living beings) that the sun kisses (or puts himself in contact with) the creatures (and animates them) ; so that every one feels that he is ' labdluxtmaka,' or has obtained ' a self/ or life and being. 26o ^ATAPATHA-BRAHMAiVA. 13. And, again, why he makes it smell;— that horse is yonder sun, and those naturally-perforated (bricks) are these worlds ; and even as he makes it smell, so yonder sun strings these worlds to himself on a thread \ And as to that thread, the significance of that (will be explained) further on. 14. And, again, why he makes it smell; — Agni went away from the gods ; he entered the water. The gods said to Pra^apati, ' Go thou in search of him : to thee, his own father, he will reveal himself.' He became a white horse, and went in search of him. He found him on a lotus leaf, having crept forth from the water. He eyed him, and he (Agni) scorched him : hence the white horse has, as it were, a scorched mouth-, and indeed is apt to become weak-eyed. He (Agni) thought he had hit and hurt him, and said to him, ' I grant thee a boon ! ' 15. He (Pra^apati) said, 'Whoever shall seek thee in that form (of a white horse), shall find thee ! ' And, accordingly, he who seeks him (Agni) in that form, finds him ; and having found him, he then builds him up. 1 6. It should be a white (horse), for that is a form of him (the sun) who burns yonder. If he cannot obtain a white one, one that is not white might do ; but a horse it should be. If he cannot obtain a horse, even an ox might do, for the ox is of Agni's nature, and Agni is the repeller of all evils. ' That is, he passes a thread through them (as through pearls), fastened to himself. Regarding this Thread, or spiritual bond, holding together all sentient existences of the universe, see XIV, 6, 7, 2 seq. ^ That is, according to Saya«a, a reddish mouth. VII KANDA, 3 ADHYAYA, 2 BRAHMAiVA, 1 9. 36 1 17. Now, then, as to the mounting^ (of the ahar). Now some mount it from the front (east) towards the back, or from the back towards the front : let him not do so ; for that Agni (the fire-akar) is an animal ; and if one mounts an animal (ox) from the front towards the back, it strikes him with its horns ; and if he mounts it from the back towards the front, it does so with its feet. Let him mount it only by the middle body^ ; for the animal which people mount by the (middle) body, carries them forward, and does not hurt them. From the left (north) side (he should mount it), for any animal which people mount they mount from the left side. By mounting the (body of the) altar from the left side, and per- forming the work connected with the Uttara-vedi, he takes hold of Agni in the (middle) body (or, into himself) ; and having taken Agni into his own self, he sings the ' true hymn.' He puts a lotus-leaf on (the altar) : thereof further on. 18. Now that horse they lead about when even- ing is closing in ; for at that time the gods were afraid lest the Rakshas, the fiends, should there smite that (Agni, or altar) of theirs. They made that thunderbolt, to wit, yonder sun, his protector, for that horse is yonder sun ; and in like manner does this one now make that thunderbolt his (Agni's) protector. 19. He leads it about towards the setting of the sun ; for he (the sun) is manifestly his protector by day; and the Rakshas are the associates of the ^ That is, as to the way in which the priests and sacrificcr are to step on the body of the altar-site, when coming from outside. ^ That is to say, from sideways as in getting on the saddle of a horse. 362 SATAPATHA-BRAHMAiVA. O night : for the night he thus makes that thunderbolt his protector. He leads it about on every side : on every side he thus makes that thunderbolt his pro- tector. Thrice he leads it about : he thus makes that thunderbolt his (Agni's) threefold protector. He then lets it loose towards north-west : the purport of this has been explained. It afterwards returns (to the sacrificial ground) : the purport of this (will be explained) further on. THE BUILDING OF THE ALTAR. THE FIRST LAYER. Fourth Adhyaya. First Brahmajva. 1. Being about to build Agni (the fire-altar), he takes him up into his own self; for from out of his own self he causes him to be born, and wherefrom one is born, suchlike he becomes. Now were he to build up Agni without taking him up into his own self, he would beget man from man, mortal from mortal, one not freed from sin from one not freed from sin ; but when he builds up Agni after taking him up into his own self, he causes Agni to be born from Agni, the immortal from the immortal, the sinless from the sinless. 2. He takes him in (by muttering, Vaf. S. XIH, i), ' Within me I first take Agni,' he thereby first takes Agni into his own self; — 'for increase of wealth, for healthy progeny, for vigorous man- hood!' and hereby he takes all blessings to him- self;— 'and may the deities stand by me!' and hereby he takes all the gods to himself; and thus he takes into his own self all that he is about to ofenerate from his own self Having- taken Agni VII KANDA, 4 ADHYAYA, I BRAHMAiVA, 7. 363 into his own self whilst standing, he builds him up sittine ; — Aofni is an animal : hence the animal, having received the foetus standing, gives birth after lying down. 3. He now sings the Satya Saman^ (true hymn). For the gods then said, ' Let us make the truth (satya) his mouth (or beginning) : thus we shall be- come the truth, truth will turn unto us, and true will become that wish of ours for which we are about to perform this rite ! ' 4. They sang that ' true hymn ' at the outset, and thus made the truth his (Agni's) mouth ; and they became the truth ; the truth turned unto them, and true became that wish of theirs for which they per- formed this rite. 5. And in like manner when the Sacrificer now, at the outset, sings the ' true hymn,' he thereby makes the truth his (Agni's) mouth ; and he (himself) be- comes the truth ; and truth turns unto him ; and true becomes that wish of his for which he performs this rite. 6. Now that truth is the same as the waters, for the waters are the truth. Hence they say, ' Whereby - the waters flow, that is a form of the truth.' It is the waters indeed that were made first of this universe : hence when the waters (rains) flow, then everything whatsoever exists is produced here. 7. He then puts down a lotus-leaf (in the centre of ' Probably Sama-v. S. I, 99 {jR/k S. I, 69, 4), 'O Agni, lord of bovine food, child of strength, grant unto us, O knowcr of beings, great glory!' See Weber, Ind. Stud. XII, p. 148, note 2. '^ ?0r, in that (or because, yena) the waters flow, — that is to say, the flowing of the waters (rain, &c.) is a manifestation of eternal truth. ') 64 ^ATAPATHA-BRAHMAA'A. the altar-site); — the lotus-leaf is a womb: he hereby puts a womb to it (for Agni to be born from). 8. And, again, why he puts down a lotus-leaf; — the lotus means the waters, and this earth is a leaf thereof : even as the lotus-leaf here lies spread on the water, so this earth lies spread on the waters. Now this same earth is Agni's womb, for Agni (the fire-altar) is this earth, since thereof the whole Agni is built up: it is this earth he thus lays down. He lays it down so as not to be separated from the truth : he thereby establishes this earth on the truth ; — hence this earth is established on the truth ; and hence the truth is this earth, for this earth is the most certain of these worlds. 9. [He lays it down, with Va^. S. XHI, 2] ' The waters' back thou art, the womb of Ag^ni,' for this earth is indeed the back of the waters, and the womb of Agni; — 'around the swelling ocean,' for the ocean indeed swells around this earth ; — 'growing great on the lotus,' that is, 'growing, flourish thou on the lotus;' — 'spread out with the extent, with the breadth, of the sky ! ' with this he strokes along (the leaf), — for this Agni is yonder sun, and no other extent but that of the sky is able to contain him : he thus says (to the leaf), ' Having become the sky, contain him ! ' He lays it down with a Svara^ verse, for self-rule (svarafya) belongs to the waters. Having ' settled ' it, he pro- nounces the Sudadohas ^ upon it : the significance of this has been explained. 10. He then puts the gold plate ^ thereon. Now ^ See p. 301, note 3. - Viz. the one the Sacrificer wore round his neck during the initiation period. See VI, 7, i, i seq. VII KANDA, 4 ADHYAYA, I BRAHMAA'A, 1 4. 365 this gold plate is yonder sun, for he shines over all the creatures here on earth ; and ' ro/^as ' (shine) they mystically call ' rukma ' (gold plate), for the gods love the mystic : he thus lays down yonder sun (on the altar). It is golden, and round, with one and twenty knobs, — the significance of this has been explained. He puts it down with the knobs pointing downward ; for the knobs are his (the sun's) rays, and his rays (shine) downwards. 11. He puts it down on the lotus-leaf; — the lotus- leaf is a womb : in the womb he thus places him (Agni). 1 2. And, again, why he puts it on the lotus-leaf; — the lotus-leaf is a foundation, for the lotus-leaf is this earth, and this earth is the foundation : he who is not settled on this earth, is unsettled even as one who is far away. Now by means of his rays that (sun) is settled on this earth : he thus settles him (Agni) on this earth, as his foundation. 13. And, again, why he puts it on the lotus-leaf. When Indra had smitten Vr/tra, he, thinking that he had not laid him low, entered the waters. He said to them, ' I am afraid : make ye a stronghold for me ! ' Now what essence of the waters there was that they gathered upwards (on the surface), and made it a stronghold for him ; and because they made (kar) a stronghold (pu/i) for him, therefore it is ' pushkara ; ' ' pCishkara ' being what is mystically called ' push- kara ' (lotus-leaf), for the gods love the mystic. Now when he puts it (the gold plate) on the lotus-leaf, he then establishes him (Agni) in that essence which the waters gathered together for him (Indra), and in that stronghold which they made for him. 14. [He puts it down, with Va^. S. XIII, 3] 366 5'ATAPATHA-BRAHMAiNrA. 'The Brahman first born in front;' the Brahman doubtless is yonder sun, and he is born day by day in front (in the east); — 'from the summit^ he, the longing, overspread the shining,' the sum- mit doubtless is the middle, the shining ones are these worlds, and the longing one is yonder sun, — he is the longing one inasmuch as he longed to be born ; and in rising he overspreads '^ these (worlds) from the summit, from the middle ; — ' he (over- spread) the nighest extents of the deep,' his nighest extents of the deep doubtless are the regions, for he (the sun) does extend nigh to them; — 'the womb of the existent and of the non-existent did he overspread !' the womb of the existent and of the non-existent doubtless are these worlds ; for both what exists and what does not exist is born from these worlds. He puts it on with a trish/ubh verse, for yonder (sun) is related to the Trish/ubhl Hav- ing ' settled ' it, he pronounces the Sudadohas^ verse upon it : the significance of this has been explained. 15. He then lays the (gold) man thereon, — he is Pra^apati, he is Agni, he is the Sacrificer. He is made of gold, for gold is light, and fire is light ; gold is immortality, and fire is immortality. It is a man (purusha), for Pra^apati is the Man. 1 ( Simata/^ ' would rather seem to mean ' from the boundary line,' but the author here takes ' siman ' in the sense of (simanta) ' hair-line, parting of the hair, crown of the head (Scheitel).' ^ In the Sanskrit participial (or gerundial) construction, the relation between the primary and secondary notions is usually the reverse of ours, — thus ' he rises in overspreadmg.' ^ It is usually with Indra that the Trish/ubh metre is connected — see part i, introduction, p. xviii ; .S^at. Br. IX, 4, 3, 7 (cf. VIII, 5, i, 10) — the Trish/ubh being also the emblem of the nobility (III, 4, i, 10). ^ See p. 301, note 3. VII KAiVDA, 4 ADHYAYA, I BRAHMAiVA, I 8. 367 16. And, again, why he lays down the man. When Pra^apati was relaxed, his pleasing form went out from within ; when it had gone out of him, the gods left him. When the gods restored him, they put that pleasing form into him, and the gods were pleased with that (form) of his ; and inasmuch as the gods were pleased (ram) with that pleasing (ramya) form of his, it is called ' hiramya ; ' ' hiramya ' being what is mystically called ' hira;^ya ' (gold), for the gods love the mystic. And in like manner does this (Sacrificer) now put that pleasing form into him (Agni), and the gods are pleased with that (form) of his. But that pleasing form of his is the vital air : it is that vital air he thus puts into him. 17. He lays him on the gold plate, for the gold plate is yonder sun : that same man who is in that (sun's) disk, it is him he now lays down (on the altar). 18. He lays him down on his back^; — for the gods at that time said, ' If we lay down these two ^ both looking hitherwards, they will burn up every- thing here ; and if (we lay) both so as to be turned away from here, they will give warmth only in the opposite direction ; and if facing each other, then there will be light only between those two, and they will injure each other.' They laid down the one so as to look hitherwards, and the other so as to look away from here : that one (the sun), the gold disk, looking downwards, gives warmth by his rays, and ^ Professor Weber, Ind. Stud. XIII, p. 249, takes 'utianam' in the sense of ' standing erect,' with his face towards the east ; but this surely must be a mistake. ^ Viz. both the gold plate (the sun), which was laid down with the embossed or front side downwards, and the gold man. 368 ^ATAPATHA-BRAHMAA^A. that man (tends) upward by his vital airs ^ He lays him down (with the head) towards the east, for (with the head) towards the east this Agni (the fire- altar) is built up. 19. [He lays him down, with Va^. S. Xni,4; /?/k S. X, 121, i] ' Hira;2yagarbha came first into existence,' for that golden child did come first into existence; — 'born he was the one lord of being ; ' for he indeed was born as the one lord of all this being; — 'he upholdeth this earth and the sky,' for he (the sun) does uphold both the sky and the earth; — 'to the god Ka let us do homage by offering! ' Ka (Who ?) is Pra^apati : thus, ' let us do homage to Him by offering! ' 20. [Vaf. S. Xin, 5; Rik S. X, 17, 11] 'The drop leaped along the earth and sky ; ' the drop is yonder sun, and he leaps both to the sky and to the earth — thus (in rising) to that (sky), and thus (in setting) to this (earth) ; — 'along this seat, and that which was afore ;' that is, to this world, and to that one ; or this (Ahavaniya altar) which is now being built, and that (Garhapatya altar) which yonder was built before; — ' (the drop) moving along the common seat;' for he (the sun) moves along that common seat; — 'the drop I offer along the seven hotras;' the drop is yonder sun; and the seven hotras are the regions : he thus establishes yonder sun in the regions. 21. With two (verses) he lays him down; — two- footed is the Sacrificer, and the Sacrificer is Agni : as great as Agni is, as great as is his measure, with so much he thus lays him down ; — with two trish/ubh ^ Cf. VI, 7, I, II, where it is said tliat the immortal part of the vital air of man streams out by upward breathings. Cf. p. 359, n. i. VII KANDA, 4 ADHYAYA, I BRAHMAiVA, 26. 369 verses, for he (the sun) is related to the Trish/ubh. Having 'settled' him, he pronounces the Siadadohas von him : the significance of this has been explained. 22. He then sings a Saman. For the gods, having laid down that man, then saw him (looking) even suchlike as yonder dry plank. 23. They said, ' Think ye upon this, how we may put vigour into this man ! ' They said, ' Meditate ye (/^etay) ! ' whereby, doubtless, they meant to say, ' Seek ye to build up (/('itim ish) ! seek ye how we shall put vigour into this man ! ' 24. Whilst meditating, they saw this Saman, and sang it, and thereby put vigour into him ; and in like manner does this (Sacrificer) thereby put it into him : he sings on the man, he puts vigour into the man ; — he sings on the bright one ^ for Agni is all bright things. After he has laid him down, let him not walk round him in front, lest that Agni should injure him. 25. He (the Sacrificer) then stands by (the gold man) worshipping him with the Sarpanama (serpent- named) formulas. The serpents doubtless are these worlds, for these glide along (sarp) with everything here whatsoever there is ; and Agni is no other than the self (body) of all the gods. They, the gods, having laid down (on the altar) that self of theirs, were afraid lest these worlds should glide away with that self of theirs. 26. They saw those Sarpanama and worshipped with them ; by these (verses) they stopped these worlds for him, and caused them to bend themselves ; and because they caused them to bend (nam) them- ^ That is, he sings the ^itra-saman, Sama-v. I, 169 (Va^. S. XXVII, 39), 'With what favour will the bright one, the ever- growing friend, be with us; with what mightiest host? ' [41] B b 370 ^ATAPATHA-BRAHMAA^A. selves, therefore (the formulas are called) Sarpanama. And in like manner does the Sacrificer, when he stands by worshipping with the Sarpanama formulas, stop these worlds for him, and cause these worlds to bend themselves ; and so they do not glide away with that self of his. 27. And, again, why he stands by worshipping with the Sarpanama formulas ; — the serpents are these worlds, for whatever creeps (sarp), creeps in these worlds. Now when he worships with the Sar- panama formulas —whatever fiend there is in these worlds, whatever devourer, whatever ogress, — all that he thereby appeases. 28. [Va^.S. XIII, 6-8] 'Homage be to the ser- pents, whichever are on earth, and they that are in the air, and they that are in the sky, to those serpents be homage!' whatever serpents there are in these three worlds to them he thereby does homage. 29. ' They that are the darts of demons,' for some (of the serpents), sent by demons, bite ; — 'and those on the trees, and those which lie in holes, to those serpents be homage !' he thereby does homage to the serpents that lie both in trees, and in holes. 30. 'Or those that are in the luminous sphere of the sky; or those in the rays of the sun ; those by which abode is made in the waters, to those serpents be homage!' he hereby does homage to them wheresoever they are. He does so by ' homage, homage,' for homage is sacrifice (worship) : by sacrifice, by homage, he thus worships them. Let him therefore not say ' homage be to thee,' to one not worthy of sacrifice, for it VII KANDA, 4 ADHYAYA, I BRAHMAA^A, 33. 37 I would be just as if he said ' sacrifice (or, worship) be to thee ! ' 31. With three (formulas) he worships, — three are these worlds, and threefold, also, is Agni : as great as Agni is, as great as is his measure, by so much he thus stops these worlds (from moving) ; and by so much does he appease everything here. Stand- ing he worships, for these worlds stand, as it were ; and besides, while standing one is stronger. 32. Thereupon, having sat down he offers on (the gold man) with fivefold-taken ghee, — the significance of this has been explained. On each side (of the fire he offers), moving round : he thus gratifies him (Agni) with food from all quarters. 33. And, again, why he offers thereon. The gods, having laid down that body of theirs, now were afraid lest the Rakshas, the fiends, should smite that (body) of theirs. They saw those Rakshas-killing counter-charms \ — (Va^. S. XIII, 9-13; ^ik S. IV, ^ See p. 53, note 2. In the present instance, the sacrificial formulas themselves constitute these charms. The five verses, only the first pada of the first of which is given in the text, are as follows : — 1. Put forth thy power as (if it were) a broad host (or, net) ; go forth, like a mighty king with his following, following up the swift host ! An archer thou art : pierce the Rakshas with thy fieriest (darts). 2. Swiftly fly thy whirling (darts): fiercely burning attack thou boldly! Unfettered, O Agni, with thy tongue pour forth on all sides winged flames and firebrands. 3. Thou, the most rapid, send forth thy spies : be thou an un- daunted protector to this people (from him) who planneth evil against us from afar or from near by ; O Agni, let none dare to attack us without thy cognizance. 4. Rise, O Agni, spread thyself out, and burn down the foes, 0 sharp-darted : whosoever hath done us injury, burn him down, O flaming one, like dry brushwood. IJ b 2 ,72 DATAPATH A-BRAHMAiVA. 4, 1-5), 'Put forth thy power, like a broad army! ' slayers of Rakshas are the counter-charms : having, by means of these counter-charms, repelled the Rakshas, the fiends, in every quarter, they (the gods) restored that body in a place free from danger and devilry; and in like manner this Sacrificer, having, by means of these counter-charms, repelled the Rakshas, the fiends, in every quarter, now re- stores that body (of Agni) in a place free from danger and devilry. 34. He offers with ghee ; for the ghee is a thunder- bolt : by the thunderbolt he thus repels the Rakshas, the fiends; — with fivefold-taken (ghee), — of five layers consists the fire-altar ; five seasons are a year, and the year is Agni : as great as Agni is, as great as is his measure, with so much he thus repels the Rakshas, the fiends ; — with (five) verses addressed to Agni, for the Rakshas-killing light is Agni : by Agni he thus repels the Rakshas, the fiends ; — with trish/ubh verses, — the Trish/ubh is a thunderbolt : by the thunderbolt he thus repels the Rakshas, the fiends. On each side (he offers) moving round : in every quarter he thus repels the Rakshas, the fiends. 35. Behind the altar (he offers) while seated with his face towards the east ; then on the left (north) side (looking) to the south ; then in front (looking) to the west ; then going round behind, (he offers) on the right (south) side while sitting with his face to- wards the north. Thus (he moves) to the right, for 5. Stand up, O Agni ; strike out for our sake, and manifest thy divine powers ! unstring the strong (arrows, or bows) of the goblins : crush the enemies, be they kindred or strangers ! VII KANDA, 4 ADHYAYA, I BRAHMAiVA, 38. 373 that (leads) to the gods. Thereupon, going back, (he offers) while sitting behind, with his face towards the east ; and in this way that performance of his takes place towards the east ^ 36. He then lays down two offering-spoons, — the offering-spoons are arms ^ : it is his arms he thus restores to him (Agni). And as to why offering- spoons (are laid down), it is because the arms are ofTering-spoons, — that bowl and the handle are two, for there are two of these arms. He lays them down at the (left and right) sides, for these arms (of ours) are at the sides. 37. On the right (south) side he lays down one of karshmarya (gmelina arborea) wood. For at that time the gods were afraid lest the Rakshas, the fiends, should destroy their sacrifice from the south. They saw that Rakshas-killing tree, the Karshmarya : having by that tree repelled the Rakshas, the fiends, on the south, they spread that sacrifice in a place free from danger and devilry. And in like manner the Sacrificer, having by that tree repelled the Ra- kshas, the fiends, on the south, now spreads that sacrifice in a place free from danger and devilry. It (the spoon) is filled with ghee ; — the ghee is a thunderbolt : it is by the thunderbolt he thus repels the Rakshas, the fiends, on the south. 38. On the left (north) side he then lays down one of udumbara (ficus glomerata) wood ; for the Udumbara means strength, life-sap : strength, life- sap he thus puts into him. It is filled with sour ^ The order in which he offers would thus be, — west, north, east, (then going back along the north and west sides) south, west. ^ They are indeed of an arm's length, with bowls of the shape and size of the hand, see part i, p. 67, note 2. 3 74 S-ATAPATHA-BRAHMAiVA. curds, — sour curds are life-sap : it is life-sap he thus puts into him. 39. And, again, why he lays down two offering- spoons. When Pra^apati was relaxed, Agni took his (Pra^^apati's) fiery spirit, and carried it off to the south, and there stopped ; and because after carrying (karsh) it off he stopped (ud-ram), therefore the Kar- shmarya (sprang up). And Indra took his (Pra^a- pati's) vigour and went away to the north : it became the Udumbara tree. 40. He (Pra^apati) said to those two, ' Come ye to me, and put back into me that (substance) of mine wherewith ye have gone off ! ' — ' Well then, bestow thou all food here on us two ! ' they said. — ' Well then, join me, becoming these two arms of mine ! ' — ' So be it ! ' He bestowed all food on them, and they joined him, becoming those two arms of his : hence it is by the arms that food is made, and by means of the arms that it is eaten, for he (Pra^a- pati) bestowed all food on the two arms. 41. The karshmarya one he lays down on the right side, with (Vi^^. S. XHI, 13), 'By Agni's fiery spirit I settle thee !' — that fiery spirit of his (Pra^apati's) which Agni then took and carried off to the south, he now puts back into him. — 'Agni, the head, the summit of the sky, he, the lord of the earth, animates the seeds of the waters,' for Agni indeed is this (spoon). With a Gayatri verse (he performs), — Agni is Gayatra : as great as Agni is, as great as is his measure, with so much he thus lays down that (spoon). It is filled with ghee, for ghee belongs to Agni : with his own share, with his own life-sap he thus gratifies him. 42. He then lays down the udumbara one on the VII KANDA, 4 ADHYAYA, I BRAHMAiVA, 43. 375 left (north) side, with (Va^. S. XIII, 14), 'By Indra's vigour I settle thee!' that vigour of his (Pra^i- pati's) which Indra then took and went away to the north, he now puts back into him. — (Va^. S. XIII, 15; J^ik S. X, 8, 6), 'Thou hast become the leader of the sacrifice, and of the sphere to which thou tendest with propitious teams ; the light-giving head hast thou lifted to the sky; thy tongue, O Agni, hast thou made the bearer of the offering;' — Indra indeed is this (spoon). And as to its being a verse addressed to Agni, it is because it is the performance of Agni (the fire-altar) ; — and a trish/ubh one, because Indra is connected with the Trish/ubh ; and Agni includes Indra and Agni : as great as Agni is, as great as is his measure, with so much he thus lays it down. Moreover, all the gods are Indra and Agni, and Agni belongs to all the deities : as great as Agni is, as great as is his measure, with so much he thus lays it down. It is filled with sour curds, for sour curds belong to Indra : with his own share, with his own life-sap he thus gratifies him. 43. Indra and Agni indeed are those two arms of his (Pra^apati's) : they join him with fiery spirit and vigour. Where he (the Sacrificer) touches (the ground with his arms), whilst viewing intently the gold man with his breast close to him \ there he ^ There seems to be considerable difference of opinion between Katyayana and Sayawa regarding this point of the ceremonial. The gold man lies stretched out on his back with his head towards the east. According to Kalyayana, XVII, 4, 10, he (the Sacrificer) is to lie down so as to cover the gold man, but without actually touching him with his breast, and at the extreme end of where the arms touch (the ground) he is to make two marks, where the spoons are then to be laid down with the bowl towards the east. Sayawa, 37^ S-ATAPATHA-BRAHMAiVA. (the Adhvaryu) makes a mark and lays down those (spoons) ; for that is the place of those two (arms). 44. Now some lay them down sideways (from south to north), saying, ' Sideways run these two arms (of ours).' Let him not do so, but let him lay them with the bowl towards the front (east), for this Agni (altar) is built with the head towards the front ; and, besides, in this way the arms are stronger. Sepa- rately he lays them down, separately he ' settles ' them, and separately he pronounces the Sudadohas verse on them ; for separate are these two arms. 45. As to this they say, ' Let him make no arms to this (gold) man \ lest he should cause him to be redundant ; for these two spoons are (in lieu of) his arms.' Let him nevertheless make (him with arms), for those two spoons are (merely) after the manner of the two arms. Moreover, those two (arms of Agni) are wings ; and whatever forms, whatever stomas, whatever pr2sh///as, whatever metres he will be applying to that fire-altar, that will be the perfec- tion, that will be the growth of those two : let him therefore make arms to that (gold) man. on the other hand, explains — ' Let the Adhvaryu lay down the two spoons close to the breast of the laid-down gold man. Having beheld (i.e. recognised) — or, whilst beholding (.?) — that man, where- ever the laid-down pair of spoons reaches his breast there, having made a mark, let him lay down the two spoons : that part of the breast doubtless is the place of those two (spoons, or gods?) extolled as the arms.' Perhaps the text of this comment is some- what corrupt. The ceremony is apparently intended to symbolise the identification of the Sacrificer with the sacrificial man, or the sacrifice itself. The Sacrificer lies down so as to rest on his fore- arms ; the spoons being afterwards laid down on the marks left by the fore-arms (and naturally running in an easterly direction). — For Professor Weber's view, see p. 367, note i. ' That is to say. Let it be a gold statuette without arms. VII KANDA, 4 ADHYAYA, 2 BRAHMAiV^A, 4. 377 Second BRAHMAiVA. 1. He puts a Svayam-atr2;2;^a (naturally-perfor- ated brick) on (the gold man) ; — the (first) naturally- perforated one being this earth, he thus puts this earth thereon. He puts it on so as not to be separ- ate from the man ; for the naturally-perforated one means food, and the naturally-perforated one means this earth, and this earth is food, since it is on her that all food ripens : he thus places food close to him (the man, Agni). Upon (the man he puts it) : he thus places the food upon him ^ 2. And, again, why he puts on a naturally- perforated one ; — the naturally-perforated (brick) is the breath (or vital air), for the breath thus bores it- self (svayam atrmtte) through the body : it is breath he thus bestows on it. He puts it so as not to be separate from the man ; for the naturally-perforated one is the breath, and the naturally-perforated one is this earth, and this earth is the breath, since this earth bears everything that breathes : he thus puts the breath so as not to be separate from him. Upon (the man he places the brick) : he thus puts the breath upon him ^ 3. And, again, why he puts thereon the naturally- perforated one. The deities, taking up the disjointed Pra^apati, separated ; and, having obtained a resting- place in them, thus separated, he settled down. 4. Now that Pra^,f^apati who became disjointed is this very Agni (fire-altar) that is now being built up ; and that resting-place (or, foundation) is this first ?Viz. inasmuch as the food is introduced into the body from above. It might also mean, he makes the food superior to the body, inasmuch as the body cannot exist without it. Similarly as regards the breath in the next paragraph. 378 .yATAPATHA-BRAHMAiVA. naturally-perforated (brick) ; — thus when he now puts it on, he thereby puts upon this (altar-site) that (foun- dation^) which there was for his body : that is why he now puts it on. 5. He puts it on by means of Pra^apati, for Pra^a- pati thereby took back to himself (that foundation) of his body. [Vaf. S. XIII, 16] 'Steady thou art,' that is, ' Firm thou art, or established thou art ; ' — 'supporting,' for that which supports is a founda- tion;— 'laid down by Vi^vakarman ; ' Vii-vakar- man is Pra^apati, thus, ' laid down by that one ; ' — ' May the ocean, may the bird not injure thee!' the ocean doubtless is the gold plate, and the bird is the man : thus, ' May those two not injure thee ! ' — ' Not shaking, steady thou the earth ! ' as the text, so the meaning. 6. [Va/7/a of the same layer. ^ In reality the Vijva^yotis brick is not placed between the two Reta^si-^, but in front of the line separating them from each other. ^ He ' saw ' the first naturally-perforated brick, which, as the central brick of the first layer, represents the latter, as well as the lowest of the three worlds, the earth. See VI, 2, 3, i. * Viz, by adding, ' by that deity, Ahgiras-like, lie thou steady I ' [41J C C 386 ^ATAPATHA-BRAHMAiVA. pronounces the Sudadohas upon it : the significance of this has been explained. 29. He then lays down two i^/tavya (seasonal bricks) ; — the two seasonal (bricks) being the same as the seasons, it is the seasons he thus lays down. [Va^. S. XIII, 25] 'Madhu and Madhava, the two spring seasons,' — these are the names of those two : it is thus by their names that he lays them down. There are two (such) bricks, for two months are a season. He 'settles' them once ^ : he thereby makes (the two months) one season. 30. And as to why he now lays down these two ; — this Agni (fire-altar) is the year, and the year is these worlds ; the first layer is this (terrestrial) world thereof, and the spring season also is this world thereof; and when he now lays down those two (bricks), he thereby puts back into him (Agni- Pra^apati) what those two (the first layer and the spring) are to that body of his^ : this is why he now lays down those two (bricks). 31. And, again, why he now lays down these two ; — this Agni is Pra^apati, and Pra^apati is the year ; the first layer is his foundation, and the spring season also is his foundation ; — thus when he now lays down these two (bricks), he thereby puts back into him what those two are to that body of his : this is why he now lays down those two (bricks). He lays them down close to the 'all-light' brick: the ' all-light ' brick being progeny, he thus lays progeny close together with the seasons ; whence progeny is produced in accordance with the seasons, for by seasons people compute (the age of man) ^ That is, he pronounces the sadana-formula once only. ^ Viz. its foundation. VII KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 35. 387 whilst in the state of embryo, and by seasons when he is born. 32. He then lays down the Ashad/ia (invincible brick)', — the 'invincible one' being this earth, it is this earth he thus lays down. He puts it on the fore-part (of the altar-site), for this earth was created first. 2,2,' And as to its being called Ashad/ia.. The gods and the Asuras, both of them sprung from Pra^apati, strove together. The gods saw this in- vincible brick, even this earth ; they put it on (the altar) ; and having put it on, they conquered (and drove) the Asuras, the enemies, the rivals, from this universe ; and inasmuch as (thereby) they conquered (asahanta), it is called Asha^fM. In like manner the Sacrificer, after putting on that (brick), conquers (and drives) his spiteful rival from this universe (or, from everything here). 34. And, again, why he lays dovv^n the Asha^^a. The Asha(^/^a is speech, and by speech ^ the gods then indeed conquered (and drove) the Asuras, the enemies, the rivals, from this universe ; and in like manner the Sacrificer, by means of speech, conquers (and drives) his spiteful rival from this universe : it was speech the gods then laid down (or bestowed on Agni), and in like manner the Sacrificer now lays down speech. 35. This earth is the bearer of what is desirable; for — the desirable being the vital airs — this earth bears everything that breathes, and for that reason this earth is the bearer of what is desirable. But ^ See VI, 5, 3, 1-2. ^ Viz. by threats, vituperation, &c., Say. C C 2 388 S-ATAPATHA-BRAHMAiVA. speech (the mouth) also indeed is the bearer of what is desirable ; for the desirable is the vital airs, and for the (channels of) the vital airs food is put into the mouth : therefore speech is the bearer of what is desirable. 36. Now the Ashart^M is the same as those vital airs ; he lays it down in the fore-part (of the altar) : he thus bestows (on Agni the organs of) the vital airs in front ; whence there are here (organs of) the vital airs in front (of the body). Let him not in this layer enclose this {Ashad/ia) in front by any other brick which has a special prayer of its own, lest he close up (the organs of) the vital airs. 37. And as to why he lays down in front five Apasyas ', — water (ap) is food, and by food (the organs of) the vital airs are not closed up. He lays down (the Asha^//a) close to the two seasonal ones : he thereby establishes speech in the seasons, and hence speech (the mouth) speaks here, firmly esta- blished in the seasons. 38. Here now they say, * If the Vii-va^yotis (brick) is progeny, and the Ashad/13. speech, why does he put the two seasonal ones between them ? ' Well, the seasonal ones being the year, he thus separates speech from progeny by the year, and hence children utter speech at the time (or age) of a year. 39. [He lays down the Ashad/ia., with Va^. S. Xni, 26] ' Thou art Asha«f/^a, the conquering,' for the gods thereby conquered the Asuras, — 'con- quer the enemies ! conquer the hostile ! ' as the text, so the meaning; — 'thou hast a thousand energies: do thou speed me!' a thousand means ^ See VII, 5, 2, 40 seq. VII KANDA, 5 ADHYAYA, I BRAHMAiVA, 3. 389 all : thus, ' thou hast all energies, do thou speed me ! ' When he has ' settled ' it, he pronounces the Sudadohas on it : the significance of this has been explained. 40. Here now they say, 'Why are those other bricks placed in front of the naturally-perforated one ? ' Let him say. There are two wombs (birth- places)— the one being the womb of the gods, the other the womb of men : the gods have their birth- place in the east, and men in the west ; and when he lays down those (bricks) in front, he thereby causes the Sacrificer to be born from the womb of the gods. Fifth Adhyaya. First BRAHMAiVA. 1. He then puts down a (living) tortoise; — the tortoise means life-sap : it is life-sap (blood) he thus bestows on (Agni). This tortoise is that life-sap of these worlds which flowed away from them when plunged into the waters ^ : that (life-sap) he now bestows on (Agni). As far as the life-sap extends, so far the body extends : that (tortoise) thus is these worlds. 2. That lower shell of it is this (terrestrial) world ; it is, as it were, fixed ; for fixed, as it were, is this (earth-)world. And that upper shell of it is yonder sky; it has its ends, as it were, bent down; for yonder sky has its ends, as it were, bent down. And what is between (the shells) is the air ; — that (tortoise) thus is these worlds : it is these worlds he thus lays down (to form part of the altar). 3. He anoints it with sour curds, honey, and ghee, — sour curds doubtless are a form of this (earth-) ^ See VI, I, I, 12. A 390 .yATAPATHA-BRAHMAiS^A world, ghee of the air, and honey of yonder sky : he thus supphes it (the tortoise) with its own form. Or, sour curds are the Hfe-sap of this (earth-)world, ghee that of the air, and honey that of yonder sky : he thus suppHes it with its own Hfe-sap. 4. [He anoints it, with Va^. S. XIII, 27-29 ; Rik S. I. 90, 6-8] ' Honey the winds pour forth for the righteous, honey the rivers; full of honey may the plants be for us! — Honey by night and morn, rich in honey may the region of the earth be for us, honey the father Heaven! — rich in honey may the tree be for us, rich in honey the sun, full of honey the kine!' To whatever deity a i^/k-verse, and to whatever (deity) a Ya^us formula applies, that very deity the verse is, and that very deity the sacrificial formula \s\ This triplet then is honey (madhu) ; and honey being life-sap, it is life-sap he thus puts into him (Agni). With three Gayatri verses (he performs) : the signi- ficance of this has been explained. 5. And as to its being called ' kurma' (tortoise) ;— Pra^apati, having assumed that form, created living beings. Now what he created, he made ; and inas- much as he made (kar), he is (called) ' kurma ; ' and ' kurma ' being (the same as) ' ka^yapa ' (a tortoise), therefore all creatures are said to be descended from Kai'yapa. 6. Now this tortoise is the same as yonder sun : it is yonder sun he thus lays down (on the altar). He lays it down in front with the head towards the back (west) : he thus places yonder sun in the east That is to say, each Vedic text is identical with the deity to which it is addressed. Cf. VI, 5, i, 2. VII KANDA, 5 ADHYAYA, I BRAHMAJVA, 8. 39 1 looking thitherwards (or moving westward) ; and hence yonder sun is placed in the east looking thitherwards. On the right (south) of the Ashad/ia, (he places it), for the tortoise (kurma, masc.) is a male, and the Asha^M a female, and the male lies on the right side of the female ; — at a cubit's dis- tance ^ for at a cubit's distance the male lies by the female. That Asha(T%a is the consecrated queen (mahishi) of all the bricks, hence being on the right (south) side of her, it (the tortoise) is on the right side of all the bricks. 7. And, again, why he puts down a tortoise ; — the tortoise (kurma) is the breath, for the breath makes (kar) all these creatures : it is breath he thus puts into him (Agni). He puts it down in front looking towards the back : he thus puts in the breath in front tending towards the back ; whence the breath is taken in from the front backwards. [He puts it down so as to be] turned towards the (gold) man : he thus puts breath into the Sacrificer. South of the Asha^//^a (he puts it), for the tortoise is breath, and the Asha<^/^a speech ; and the breath {prana., masc.) is the male, the mate, of speech (va/^, fem.). 8. [He sets it down, with Vaf. S. XHI, 30-32] * Seat thee in the depth of the waters ! ' for that indeed is the deepest (place) of the (heavenly) waters where yonder (sun) burns; — 'lest the sun, lest Agni Vaii-vanara should scorch thee!' that is, lest the Sun, lest Agni Vai^vanara injure thee ; — ' Overlook the creatures with unbroken wings,' that is, overlook all these uninjured, un- harmed creatures, that is, these bricks; — 'may ^ While the bricks generally measure a pada or foot square, the cubit measures about two feet. 392 5'ATAPATHA-BRAHMAiVA. heaven's rain favour thee ! ' this he says in order that the rain of heaven may favour him. 9. He then makes it move \ with, 'Over the heaven-reaching three oceans he crept,' the three heaven-reaching oceans doubtless are these worlds, and over them he crept in the shape of a tortoise; — 'the lord of waters, the bull of the bricks,' for he (the tortoise) indeed is the lord of waters, and the bull of the bricks ; — 'induing the covering of him, the well-made, in the world,' the covering (purisha) means the cattle : thus, enter- ing the (form of the) cattle of the well-made (Agni) in the world; — 'go thither M^hither the former have passed away!' that is, go thither whither by this performance former (tortoises) went. 10. 'The mighty sky and the earth,' that is, the great sky and the earth ; — ' shall mix (prepare) this our sacrifice!' that is, shall favour this sacri- fice;— 'they shall fill us with nourishments!' that is, they shall nourish us with nourishments ! With the last (verse) relating to heaven and earth he puts it down, for the tortoise represents heaven and earth. 11. With three (formulas) he puts it on (the altar); — three are these worlds, and threefold is Agni : as great as Agni is, as great as is his mea- sure, by so much he thus puts it on. With three (formulas) he anoints it ; that makes six : the signi- ficance of this (number) has been explained. There are avaka-plants - below and avaka-plants above (the ^ He sets the tortoise down with three verses ; and in muttering the second verse he makes it move while he still holds it in his hand. ^ Blyxa octandra, a grassy plant growing in marshy land (' lotus- flower,' Weber, Ind. Stud. XIII, p. 250). VII KAiVDA, 5 ADIIYAYA, I BRAHMAA'A, 1 4. 393 tortoise), — the avaka-plant means water : he thus places it in the midst of water. Having ' settled ' it, he pronounces the Sudadohas upon it : the signi- ficance of this has been explained. 12. He then puts down a mortar and pestle. Vish;m desired, 'May I be an eater of food!' He saw these two bricks, the mortar and pestle. He placed them on (the altar) ; and by placing them thereon, he became an eater of food. In like man- ner, when the Sacrificer now places a mortar and pestle thereon, (he does so) thinking, ' I want to be an eater of food by the same means (rupa), by per- forming the same rite by w^hich Vish;m became an eater of food.' Now the mortar and pestle mean all (kinds of) food ; for by the mortar and pestle food is prepared, and by means of them it is eaten. 13. He puts them down at the distance of the two veta/is'i^ \ — the reta/^si/C' being the ribs, and the ribs being the middle : he thus puts food into the middle of him (Agni) ; — on the north (upper) side (of the central brick) : he thus puts the food upon him ; — at the distance of a cubit, for from a cubit's dis- tance food is (taken by the hand and) eaten. 14. They measure a span, for Vish;^u, when an embryo, was a span long ; and these (mortar and pestle) being food, he thus puts food into him (Agni- Vish;^u) proportionate to his body. And indeed the food which is proportionate to the body satisfies, ^ The mortar and pestle are to be placed as far north of the central (naturally-perforated) brick, as the two reta/zsi/i lie in front (towards the east) of it. This distance is ascertained by means of a cord stretched across the bricks hitherto laid down (from the Svayamatr?««a to the Asha^/Zza), and knots made in the cord over the centre of the respective bricks. 394 5'ATAPATHA-BRAHMAiVA. and does no harm ; but that which is excessive does harm ; and that which is too httle does not satisfy. 15. They are made of Udumbara wood; — the Udumbara (ficus glomerata) being strength, life-sap, he thus puts strength, Hfe-sap into him. And, again, the Udumbara being all the trees, by putting on those two, he puts all trees on (the altar). At the distance of the two reta/^si/6 (bricks, he places the mortar and pestle), — the ' seed-shedders ' being these two (worlds^), he thus puts the trees in these two (worlds), and hence there are trees in these two (worlds). It (the mortar) is four-cornered, — there being four quarters, he thus places trees in all the quarters ; whence there are trees in all the quarters. It is contracted in the middle, to give it the form of a (real) mortar. 16. And, again, why he places a mortar and pestle thereon. From Pra^apati, when relaxed, the breath wanted to go out from within. He kept it back by means of food : hence the breath is kept back by food, for he who eats food, breathes. 1 7. The breath being kept back, the food wanted to go out of him. He kept it back by means of the breath : hence food is kept back by the breath, for he who breathes, eats food. 18. Those two being kept back, strength wanted to go out of him. He kept it back by those two : hence strength is kept back by those two ; for he who eats food, breathes ; and to him it gives strength. 19. Strength being kept back, those two wanted ^ I do not see what else could here be referred to than the heaven and the earth (cf. VII, 4, 2, 22), though in that case one might rather expect ' imau (lokau)' uistead of ' ime.' Possibly, however, the earth and atmosphere may be intended. VII KANDA, 5 ADHYAYA, I BRAHMAiVA, 2 2. 395 to go out of him. He kept them back by means of strength : hence those two are kept back by strength ; for he to whom one gives strength, breathes and eats food. 20. Those (energies) thus were kept back by one another. Having kept them back by one another, he (Pra^apati) caused them to enter his own self; and that food having entered, all the gods entered along with it ; for everything here lives on food. 21. It is thereto that this verse applies, — ' Then, indeed, he became that breath,' — for that breath he then indeed became; — ^' having become the great Pra^apati,' — for great he indeed then be- came, when those gods entered him ; — ' having obtained the benefits, the beneficial,' — the benefits doubtless are the vital airs (breaths), and the beneficial are the food : thus, having obtained all that ; — 'when he breathed the breaths in the strong- hold ; ' — the stronghold doubtless is the self (body), and inasmuch as he breathed the breaths, the gods are the breaths ; and inasmuch as Pra^apati breathed, the breath also is Pra^apati ; and verily he who is that breath, he is that Gayatri ; — and as to that food, that is Vish;Ri, the deity ; and as to that strength, that is the Udumbara (tree). 22. He said, 'Verily this one has lifted me from out of all evil ; ' and because he said ' he has lifted me out (udabharshit),' hence (the name) ' udum- bhara ; ' — ' udumbhara' doubtless being what is mys- tically called Udumbara, for the gods love the mystic. ' Wide space (uru) shall it make (karat) for me ! ' he said, hence ' urukara ; ' ' urukara ' doubtless being what is mystically called ' ulukhala ' (the mortar) ; for the gods love the mystic. Now that mortar is -J 96 6'ATAPATHA-BRAHMAiVA. the birth-place of all breaths ; and the birth-place of the breaths being the head — 23. It (the mortar) is of the measure of a span, for the head is, as it were, of the measure of a span ; — four-cornered, for the head is, as it were, four- cornered ; — contracted in the middle, for the head is, as it were, contracted in the middle. 24. Now when the gods restored him (Pra^apati- Agni), they put all that inside him — breath, food, strength ; and in like manner this (Sacrincer) now puts that into him. At the distance of the two reta//si/^' (he places it), — the reta/^si/^ being the ribs, and the ribs the middle, it is thus in the middle of (or, inside) him that he puts all that, 25. [He sets them down \ with Va^. S. XIII, 33 ; jRzk S. I, 22, 19] 'See ye the deeds of Vish;2u' — deed doubtless means power : thus, see ye the powers of Vish;m ; — 'whereby he beheld the sacred ordinances,' — ordinance means food: thus, whereby he did behold the food ; — ' Indra's allied friend,' for he is indeed Indra's allied friend. With a (verse) relating to two deities he sets them down, for the mortar and pestle are two. Once he ' settles ' them : he thereby makes them one and the same ; for one and the same is that food. Having ' settled ' it, he pronounces the Sudadohas on it : the signifi- cance of this has been explained. 26. He then places the fire-pan thereon, — the fire- pan is a womb : a womb (birth-place) he thus gives to him (Agni). He places it on the mortar, — the mortar is the air, and everything that is above this ^ The mortar, according to the commentaries to Katy., is partly dug into the ground, with the open part upwards ; the pestle being then placed to the right (south) of it. VII KAiVDA, 5 ADHYAYA, I BRAHMA A^\, 28. 397 earth is air ; and the air is the middle : he thus places the womb in the middle ; whence the womb of all beings, even of trees \ is in the middle. 27. And, again, why he places the fire-pan there- on ; — that same Pra^apati who became disjointed doubtless is this same fire-pan, for the fire-pan is these worlds, and Pra^fapati is these worlds. He places it on the mortar : he thereby establishes him (Pra^apati) in all that — breath, food, strength ; and thus he places him so as not to be separated from all that. 28. Thereupon, having pounded the remainder (of the clay), and having put the fire-pan in its place, he throws (the pounded clay) in front of the fire-pan ; for this is the place of that (remainder -), and thus that (remainder) is not separated therefrom ^ ^ Viz., according to Saya«a, because they spring from the germ in the centre of the fruit. ^ ?0r, of it (the fire-pan). There is some uncertainty regarding this item of the ceremonial. Katyayana's rule (XVII, 5, 4) — • Having placed the Ukha (pan) on the mortar, pounded the remainder of clay, and thrown it down in front, with the text " Dhruva asi,'' (of) the Ukha ' — is evidently intentionally vague. Mahidhara (on Va^. S. XIII, 34) gives the following interpretation of it, — 'Having first silently placed the Ukha on the mortar, then pounded the remaining clay, and thrown it down on the ground in front of the Ukha, let him place the Ukha thereon with two formulas.' According to this, the Ukha would only temporarily be placed on the mortar, its proper and permanent place (loka) being on the powdered clay in front (to the east) of the mortar. The text of the Brahmawa, as it stands, however, cannot possibly be construed so as to accord with Mahtdhara's interpretation. This would require some such reading as, — athopajayam pish/va,purastdd ukhaya upanivaj)ya lokabli%am ukham karoti. See, however, paragraph 38 below, which evidently applies to the permanent position of the pan. ^ For the genitive 'asya' (viz. lokasya) with ' antarita' — instead 398 ^-ATAPATHA-BRAHMAiVA. 29. Here now they say, ' How does that (re- mainder) of his come to be put on as cooked, as baked ? ' — In that it is prepared with a sacrificial formula ; and, moreover, whatever comes in contact with Agni Vai^vanara even thereby comes to be put on as something cooked, as baked. 30. [He sets the fire-pan down, with Va^. S. XIH, 34-35] 'Steady thou art, supporting,' the mean- ing of this has been explained^; — 'from here he was at first born, from these wombs, the knower of beings;' for from these wombs the knower of beings (Agni) was indeed born at first ; — 'by the Gayatri, the Trish/ubh, and the Anu- sh/ubh, may he, the knowing, bear the offer- ing to the gods ! ' — by means of these metres he, the knowing, indeed bears the offering to the gods. 31. 'For sap, for wealth, do thou rest, for might in glory, for strength, for offspring!' that is, for all that do thou rest ! — ' all-ruling thou art, self-ruling thou art! ' for both all-ruling and self-ruling he (Agni) indeed is; — 'may the two Sarasvata wells cheer thee!' Sarasvat (m.) is the Mind, and Sarasvati (f ) Speech, — these two are the Sarasvata wells : thus, may these two cheer thee ! With two (formulas) he sets it down : the significance of this has been explained ; and, moreover, twofold is that form, (consisting as it does of) clay and water. Having 'settled' it, he pronounces the Sladadohas on it : the significance of this has been explained. 32. He then offers upon it; — now seed was poured into it before, (in the shape of) sand ^ ; that he now of the more usual ablative— see VI, 2, 2, 38, 'prawasya tad anta- nyat. ' VII, 4, 2, 5. "' See VII, I, I, 41. VII KAA^DA, 5 ADHYAYA, I BRAHMAA^A, 35. 399 fashions^, whence the seed injected into the womb is fashioned. He offers with the dipping-spoon, with ' Hail!' with two Gayatri verses relating to Agni : the significance of this has been explained. 33. [Vag. S. Xni, 36-37; Rzk S. VI, 16, 43; VHI, 75,1] ' O Agni, harness those good steeds of thine : they draw equal to thy mettle ! — Like a chariot-fighter, harness thou the steeds, the best callers of the gods, O Agni! take thy seat as the old Hotrzl' with two (verses) containing the (verb) 'yu^' (to harness, fasten), — he thus settles that seed injected into the womb, whence the seed settled in the womb does not escape. 34. If (the fire in the pan) has been carried about for a year ^, in that case he should now offer ; for (the fire) which has been carried about for a year is everything, and that also whereon he offers is every- thing. But if it has not been carried about for a year, let him only stand by (worshipping) it ; for (the fire) which has not been carried about for a year is not everything ; and that by which he stands (wor- shipping) is not everything. Let him nevertheless offer thereon. 35. Now that Agni is an animal, and even now he is (being) made up whole and complete : the naturally-perforated (brick) is his lower vital air, the ^ The verb 'abhi-kr/' is here taken in the sense of ' vi-kr;" (he gives form to it); and in that sense I would now take it at II, 3, 1,4, ' he fashions (gives human shape to) tliat embryo/ instead of ' he benefits that embryo.' The St. Petersburg dictionary proposes the meaning, ' to do something with reference to (or, for the benefit of).' The proper German meaning would rather seem to be ' bearbeiten.' The preposition ' abhi ' is probably used here with reference to the ' abhi-^uhoti.' ^ See p. 269, note 3. 400 ^-ATAPATHA-BRAHMAiVA. dviya^us the hip, the two reta/is'ik the ribs, the vi^va^yotis the breast-bone, the two seasonal ones the back, the ashad/ia. the neck, the tortoise the head, and the vital airs in the tortoise are those vital airs in the head. 36. Now that (Agni) he builds upwards from here (as flying) towards the east, and that Agni being yonder sun, he thereby places yonder sun upwards from here in the east ; whence yonder sun is placed upwards from here in the east. 37. He then turns him towards the rights — he thereby turns yonder sun towards the right, whence yonder sun moves round these worlds (from left) to right. ;^S. The fire-pan is the belly, the mortar the womb ; — the fire-pan is above, and the mortar be- low ; for the belly is above, and the womb below. The pestle is the sisna. ; it is round-like, for the ^i^na is round-like. He places it to the right (south of the mortar), for the male lies on the right side of the female. And what food there is for the consecrated animal, that is the durva-brick. The left (north) side of that (Agni or altar) is more raised, — that Agni is an animal, and hence the left side of the belly of a well-filled beast is more raised (than the right side). Second BRAHMAiVA. I. He puts the heads of the victims in (the fire- pan),— the heads of the victims being animals (or cattle), it is animals he thus puts thereon. He puts them in the fire-pan ; — the pan being these worlds, and the heads of the victims being beasts, he thus ^ ? Viz. by filling up the vacant spaces of the altar from left to right. VII KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 5. 4OI puts animals in these worlds ; whence there are animals in these worlds. 2. And as to why (he puts the heads) in the fire- pan ; — the fire-pan being a womb, and the heads of the victims being animals, he thus establishes the animals in the womb : hence animals, though being eaten and cooked, do not diminish, for he establishes them in the womb. 3. And, again, why he puts the heads of the victims therein ; — what (animal) perfections (5ri) ^ there were, they are these victims' heads ; and what rumps there were, they are those five layers (of the altar). Now those five layers are these worlds, and these worlds are this very fire-pan : thus, when he puts the heads of the victims in the fire-pan, he thereby unites those rumps with those heads. 4. He puts them in the fore-part, so as to look towards the back (west). For when, on that (for- mer) occasion, Pra^apati wanted to slaughter these animals, they, being about to be slaughtered, wanted to run away. He seized them by (the organs of) the vital airs '■^ ; and having seized them by the vital airs, he took them into himself from the front (mouth) towards the back (inside). 5. Now the same thing which the gods did is done here. The animals do not, indeed, want to run away from him ; but when he does this, it is because he wants to do what the gods did : having thus seized them by (the outlets of) the vital airs, he takes them into himself from the front towards the back. * See VI, I, I, 4; 2, I, 7. ^ That is, by the head, according to Saya«a. [41] D d 402 DATAPATH A-BRAHMAATA, 6. And, again, why he puts the heads of the vic- tims thereon. Pra^apati alone was here at firsts He desired, ' May I create food, may I be repro- duced ! ' He fashioned animals from his vital airs, a man from his soul (mind), a horse from his eye, a cow from his breath, a sheep from his ear, and a goat from his voice ; and inasmuch as he created them from the vital airs, people say that 'Animals are vital airs.' The soul is the first of the vital airs ; and inasmuch as he fashioned man from his soul, they say that ' Man is the first, and strongest of animals.' The soul is all the vital airs, for in the soul all the vital airs are established. And inasmuch as he fashioned man from his soul, they say that ' Man is all animals,' for they all belong to man. 7. Having created that food, he took it into him- self from the front towards the back ; and hence whosoever prepares for himself food, takes it into himself from the front towards the back (inside). That (animal food being put) in the fire-pan, and the fire-pan being the belly, he thus puts the food into the belly. 8. He now (in the first place ^) thrusts gold chips into each of them, — gold is vital air, and the vital airs go out of these animals when slaughtered : thus, when he thrusts gold chips into each of them, he puts the vital airs into them. 9. Seven (chips) he thrusts into each, — seven vital airs there are in the head : these he thereby puts into it. And if there are five victims, let him thrust in five times seven (chips) ; for those five victims he puts on (the fire-pan), and there are seven vital ^ See J. Muir, Original Sanskrit Texts, V, p. 391. ^ Tiiat is, before putting the heads in the fire-pan. VII KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 12. 4O3 airs in each victim : he thus puts the vital airs into all of them. 10. Now, even if there is only one victim^, some people thrust five times seven (into that one head), thinking, 'Those five victims he puts down (symboli- cally), and there are seven vital airs in each victim : thus we put the vital airs into all of them.' Let him not do so, for in this animal the form of all animals is contained - ; and when he thrusts (seven chips) into this one, he thereby puts the vital airs into all of them. 1 1. The first (chip) he thrusts into the mouth, with (Vd^. S. XIII, 38 ; J^zk S. IV, 58, 6, 5), ' Fitly flow the draughts of milk like rivers,'— draughts of milk are food, and that indeed flows fitly into this mouth; — 'purified within by the heart, by the mind,' — for the food is indeed purified by the heart and mind within him who is righteous ; — ' the streams of ghee I behold,' he thereby means the libations he is about to offer on that fire ; — ' the golden reed (is) in the middle of Agni,' he thereby means that gold man. 12. With(Va^^. S. XIII, 39), ' For praise thee !' (he thrusts one in) here (into the right nostril) ; praise (or splendour) means breath, for with breath one praises; — with, 'For sheen thee!' here (into the left nostril) ; sheen means breath, for by breath one shines ; and also because everything here shines for breath; — with, * For brightness thee!' here (into the right eye) ; — with, ' For lustre thee I ' here ^ Viz. a he-goat, as the animal sacrifice to either Pra^apati, or (Vayu) Niyutvat; see pp. 178, 184. ^ See VI, 2, 2, 15. D d 2 404 .SATArATHA-BRAHMAA^A. (into the left eye), for bright and lustrous these two eyes indeed are; — with, ' This hath become the fiery spirit of all the world, and of Agni Vaii'vanara,' here (into the right ear) ; — with (Va^. S. XIII, 40), 'Agni, bright with brightness, the golden disk, lustrous with lustre,' here (into the left ear), — thus with two (formulas) containing 'alP,' for the ear is all. 13. He then lifts up the human head — he thereby exalts it — with, * Giver of a thousand thou art : for a thousand thee!' a thousand means every- thing : thus, ' the giver of everything, for everything (I bestow) thee ! ' 14. He then puts them (the heads) in (the fire- pan), first (that of) the man — having taken possession of the man by strength he sets him up ; — the man in the middle ; on both sides the other victims : he thus sets the man, as the eater, in the midst of cattle ; whence man is the eater in the midst of cattle. 15. The horse and ram on the left (north) side: he thereby puts those two (kinds of) cattle in that region ; whence those two (kinds of) cattle are most plentiful in that region. 16. The bull and he-goat on the right (south) side : he thereby puts those two (kinds of) cattle in that region ; whence those two (kinds of) catde are most plentiful in that region. 17. The (head of the) man he places on the milk-, — milk means cattle : he thus establishes the Sacri- ficer among cattle,— with (Va^. S. XIII, 41), 'With ^ Only the first of the two formulas, however, contains the word ' vijva,' all. ^ The pan was partly filled with sand and milk, see VII, 1,1, 41. 44. VII KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 1 9. 405 milk anoint thou Aditya, the unborn child!' that unborn child, the man, is indeed the sun : thus. Him anoint thou with milk! — 'the all-shaped maker of a thousand,' the maker^ of a thousand is man, for to him belong a thousand; — 'spare him with thy heat, harbour not evil thoughts against him!' that is, spare him with thy fire, do not hurt him! — 'make him live a hundred years, while thou art built!' he thereby makes man the one among animals (capable of) living a hundred years ; whence man, among animals, lives up to a hundred years. 18. Then on the left side (he puts the head of) the horse, with (Va^. S. XIII, 42), 'The speed of the wind,' — this one, the horse, is indeed the speed of the wind ; — ' Varu;^a's navel' — for the horse is Varu/za; — 'the horse, born in the midst of the flood;' the flood is the water, and the horse is indeed the water-born ; — ' the tawny, rock-founded child of rivers;' rock means mountain, and the waters are indeed founded on the mountains ;—' harm him not, Agni, in the highest region!' the highest region means these worlds : thus, do not harm him in these worlds ! 19. Then on the right side (the head of) the bull, with (Va^. S. XIII, 43), 'The imperishable, red drop,' the drop doubtless is Soma; and that bull is the same as the imperishable Soma; — 'the eager one (bhura/^yu),' that is, the bearer (bhartrz) ; — 'Agni, the forward-striving, I glorify with homages;' for ^ ' Pratima ' is perhaps taken here by the dogmatic expositor in the sense of ' hkeness, counterpart ; ' in which case one would have to translate, ' the counterpart of a thousand, the all-shaped one.' 406 ^ATAPATHA-BRAHMAiVA. I ■ ■ I ■ ■'■■ ■ — -I ..1^. ■ — ■* I ,. , I 1 ■ the bull is sacred to Agni ; and 'the forward-striving,' he says, because forward (towards the east) they hold up Agni ^, and towards the front- they attend upon him ; — ' duly fitting thyself by limbs,' when he is built up, then he does indeed duly fit himself limb by limb; — 'harm not the inexhaustible, wide- ruling cow^,' the cow is indeed wide-ruling (vira^), and the wide-ruling is food, and accordingly the cow is food. 20. Then on the left side (he puts the head of) the ram, with (Va^. S. XIII, 44), 'The defender of Tvash/r?, the navel of Varu;^a,' for the ewe is sacred both to Varu;/a and to Tvash/r/ ; — ' the ewe born from the highest sphere;' the highest sphere doubtless is the ear, and the ear is the regions, — (thus ^) the highest sphere is the regions; — 'the mighty, thousandfold artifice of the Asura,' that is, the great, thousandfold artifice of the Asura ^ ; — 'O Agni, harm it not in the highest ^ See VI, 4, 3, lo. ^ Or, 'they attend upon him (Agni, the fire-altar) who tends towards the front (east);' inasmuch as the altar is built in the shape of a bird flying eastwards. ^ Or, harm not the cow, the wide-ruling (or wide-shining) Aditi ! * After the two premises (with 'vai') the inference seems here to be introduced without any particle. Similarly in paragraph 24; while in paragraph 1 9 the particle ' u ' is used to perform that office. Cf. however VII, 4, 2, i, where a third parallel clause (which logically might have been the inference) is introduced by ' u vai.' '■ Sayawa refers to the legend in Taitt. S. II, i, 2, 2, here alluded to : — Svarbhanu, the Asura, struck the sun with darkness. The gods sought an expiation for that (darkness): the first darkness of his which they dispelled became a black ewe, the second a red one, the third a white one ; and what they cut off from the surface of the bone (?) that became a barren sheep, &c. VII KAATJDA, 5 ADHYAYA, 2 BRAHMAiVA, 24. 407 region!' the highest region are these worlds : thus, do not harm him (the ram) in these worlds ! 21. Then on the right side (he puts the head of) the he-goat, with (Va^. S. XIII, 45), 'The Agni who was born from Agni,' for that Agni was indeed born from Agni ^ ; — ' from the pain of the earth or also of the sky ; ' for what was born from the pain (or heat) of Pra^apati, that was born from the pain of the sky and the earth ; — 'whereby Vi^vakarman begat living beings,' — the he-goat (or, the unborn one) is VaX' (Speech) ^, and from Vd/^ Vii-vakarman " begat living beings ; — 'him, O Agni, may thy wrath spare ! ' as the text, so the meaning. 22. These are the victims ; separately he puts them down, separately he ' settles ' them, and sepa- rately he pronounces the Sudadohas on them ; for separate from one another are those animals, 23. He then offers on the human head, — sacrifice is offering : he thus makes man the one among animals fit to sacrifice ; whence man alone amonof animals performs sacrifice. 24. And, again, why he offers thereon : — he thereby lays vigour into the head. He offers with ghee, — ghee is a thunderbolt, and the thunderbolt means vigour : he thus lays vigour into it. With ' Hail' (he offers), — the ' Hail' (svahakara, m.) is a male, and the male means vigour : he thus lays vigour into it. With a trish/ubh verse (he offers) ; — the Trish/ubh is a thunderbolt, and the thunderbolt ' Viz. inasmuch as the fire to be ultimately deposited on the fire- altar was taken from the original (hall-door) fire. '^ See VI, I, I, 9. ^ That is, Pra^apati, the lord of procreation ; see VI, i, 2, 6 seq. 408 5ATAPATHA-BRAHMAJVA. means vigour ; the Trish/ubh Is vigour : with vigour he thus lays vigour into it. 25. Having run through ^ the (first) half- verse, he pronounces the Svaha ; — the rik (verse) is a bone : having cleft asunder that skull-bone which is here inside the head, he there lays vigour into it. 26. Having then run through the (second) half- verse, he pronounces the Svaha, — having joined together that skull-bone which is here on the top of the head, he there lays vigour into it. 27. [Va^. S. Xni, 46; RiV S. I, 115, i] 'The brilliant front of the gods hath risen,' for that man is yonder sun, and he indeed rises as the bril- liant front (face) of the gods ; — 'the eye of Mitra, Varu;^a, and Agni,' for that (sun) is the eye of both gods and men; — 'he hath filled heaven, and earth, and the air,' for when he rises he in- deed fills these worlds; — 'Surya, the soul of the movable and immovable ;' for that (sun) is indeed the soul of everything here that moves and stands. 28. He then stands by (the heads, revering them) with the Utsargas ^. For at that time when Pra^a- pati wanted to slaughter the victims, they, being about to be slaughtered, were distressed (or pained) ; and by these Utsargas he drove out their distress^, their evil. In like manner does this one, by these Utsargas, now drive out their distress, their evil, 29. Now some remove the distress of whichever (head of a) victim they put down, thinking lest they might put distress, evil, thereon ; but it is they that ^ That is, having rapidly muttered it. ^ That is, (means of) deliverance or removal, a term applied to the next five mantras. ^ Lit. their burning heat (ju/^); cf. par. 32 seq. VII KAJVDA, 5 ADHYAYA, 2 BRAHMAiVA, 32. 409 put distress, evil, thereon ; for the distress they re- move from the preceding one, they put on (the altar) with the succeeding one. 30. And some revere (the heads) whilst moving round them, thinking, ' we remove distress up- wards ; ' but these indeed follow the distress, the evil, upwards ; for upwards he (the Sacrificer) goes by this performance \ and upwards they remove the distress. 31. Let him remove it outside the fire (-altar); that fire (-altar) being these worlds, he thus puts distress outside these worlds ; — outside the Vedi ; the Vedi being this earth, he thus puts distress outside this earth ; — (he does so) standing with his face towards the north ; for in that region those animals are, and he thus puts distress into them in the region in which they are. 32. He first removes that of the man — for him he puts down first — with (Vaf. S. XIII, 47), 'Harm not this two-footed animal!' the two-footed animal doubtless is the same as man : thus, ' do not harm that one!' — '(thou) the thousand-eyed, being built for pith;' — the thousand-eyed he (Agni) is on account of the chips of gold ; ' for pith,' that is, ' for food.' — 'Graciously accept thou, O Agni, the sham-man, the victim, as pith!' a sham-man is a kim-purusha (mock-man) - : thus, ' accept graciously the kim-purusha, O Agni ! ' — ' Building up therewith thy forms, get thee settled!' the form is the self: thus, 'Building up ^ The Sacrificer builds the fire-altar with a view to his securing for himself a place in heaven. '^ It is doubtful what is meant here by this term, unless it be a monkey, or a counterfeit human head; cf. p. 197, note 4. 4IO ^ATAPATHA-BRAHMAiVA. therewith, perfect thyself M' — 'Let thy burning heat reach the sham-man! let thy burning heat reach him whom we hate!' he thereby lays burning heat into the sham-man, and into him whom he hates, ^T). Then that of the horse, with (Va^. S. XIII, 48), 'Harm not this one-hoofed animal!' the one-hoofed animal doubtless is the same as the horse: thus, do not harm that one! — 'the racer neighing among the racers;' for neighing in- deed he is, and a racer among racers; — ' The wild fallow (beast) do I assign unto thee,' he thereby assigns to him the wild fallow (beast)^; — 'building up therewith thy forms, get thee settled ! ' that is, 'building up therewith, perfect thyself!' — 'Let thy burning heat reach the fallow beast! let thy burning heat reach him whom we hate!' he thereby lays burning heat into the fallow beast, and into him whom he hates. 34. Then that of the bull, with (Va,;^. S. XIII, 49), 'This thousandfold, hundred-streamed well — ,' for a thousandfold, hundred-streamed well he, the bull (cow), indeed is; — 'extended in the middle of the flood,' the flood doubtless are these worlds : thus, subsisted upon in these worlds; — 'the in- exhaustible, milking ghee for man,' — for ghee this inexhaustible (cow) indeed milks for man ; — ^ This paraphrase does not make it clear how the author construes and interprets this part of the formula; especially in what sense he takes ' nishida.' ^ Thus Mahidhara (gauravar?;a?« mr/gam). In the St. Peters- burg dictionary * gaura' is taken here in the sense' of ' buffalo, bos gavgeus.' The parallelism in the next two formulas might indeed seem to point to that meaning. VII KA.VDA, 5 ADHYAYA, 2 BRAHMAA'A, 36. 4II 'harm not, O Agni, in the highest region!' the highest region doubtless are these worlds : thus, do not harm it in these worlds! — 'The wild buffalo do I assign unto thee,' he thereby assigns to him the wild buffalo (gavaya) ; — 'building up there- with thy forms, get thee settled ! ' that is, 'build- ing up therewith, perfect thyself!' — ' Let thy burn- ing heat reach the buffalo! let thy burning heat reach him whom we hate ! ' he thereby lays burning heat into the buffalo, and into him whom he hates. 35. Then that of the sheep, with (Va^'. S. XIII, 50), 'This woollen — ,' that is, 'this woolly,' — 'navel of Varu/^a,' for the sheep is sacred to Varu;^a ; — 'the skin of animals, two-footed and four-footed,' for that (sheep) indeed is the skin of both kinds of animals \ two-footed and four-footed ; — *the first birth-place of Tvash/re's creatures,' for Tvash^ri indeed fashioned this as the first form ; — 'harm not, O Agni, in the highest region!' the highest region is these worlds : thus, ' do not harm him in these worlds!' — 'The wild buffalo do I assign unto thee,' he thereby assigns the wild buffalo (ush/ra) to him; — 'building up therewith thy forms, get thee settled ! ' that is, ' building up therewith, perfect thyself!' — 'Let thy burning heat reach the buffalo! let thy burning heat reach him whom we hate!' he thereby lays burning heat into the buffalo, and into him whom he hates. 36. Then that of the he-goat, with (Va^. S. XIII, 51), 'Verily, the he-goat was produced from Agni's heat;' — that which was produced from ^ Viz. inasmuch as its wool serves as a cover for man and beast. 412 5'ATAPATIIA-BRAHMAiVA. Prac^apati's heat, was indeed produced from Agni's heat; — 'he saw the progenitor at first,' the pro- genitor doubtless is Pra^apati : thus, ' he saw Pra^a- pati at first;' — 'thereby the gods at first (agre) went to the godhead;' the he-goat^ doubtless is speech, and from speech the gods doubtless first went to the godhead, to the summit (agram) ; — 'thereby they went to the height, the wise;' the height doubtless is the heavenly world : thus, ' thereby they went to the heavenly world, the wise ; ' — 'The wild j^arabha do I assign unto thee,' — he thereby assigns the wild i-arabha ^ to him ; — 'building up therewith thy forms, get thee settled!' that is, 'building up therewith, perfect thyself!' — 'Let thy burning heat reach the ^•arabha! let thy burning heat reach him whom we hate!' he thereby lays burning heat into the i"arabha, and into him whom he hates. ^J. As to this they say, — The pain (heat), the evil of these animals, which Pra^apati drove out, became these five animals ; they, with their pith (sacrificial essence) gone out of them, are pithless, unfit for sacrifice ; a Brahma;/a should not eat of them : he consigns them to that region ; whence Par^anya does not rain in that region where these are. 38. He returns (to the offering-fire) and stands thereby worshipping it ; — for when he goes outside the Vedi, whilst Agni (the fire-altar) is only half built up, he does what is improper ; he now makes amends to him to prevent his doing injury. With ^ 'A^a,' he-goat, is here again taken in the sense of ' a-^a,' unborn. As to the gods having sprung from Va-^, see VI, i, 2, 6 seq. ^ A fabulous animal with eight legs. VII KAADA, 5 ADHYAYA, 2 BRAHMAA^A, 4 1. 413 a verse to Agni (he worships) : it is to Agni he thereby makes amends ; — with an undefined one ; the undefined means everything : by means of every- thing he thus makes amends to him ; — with (a verse) containing the word * youngest : ' this indeed, to wit, the youngest, is his favourite form ; — inasmuch as when born he took possession (yu) of everything here, he is the youngest (yavish//^a). 39. [Vaf. S. XIII, 52 ; Rik S. VIII, 84, 3]' Shield thou, O youngest, the men of the liberal wor- shipper!' the liberal worshipper is the Sacrificer, and the men are the people; — 'hear thou the songs!' that is, hear this hymn of praise! — 'pro- tect thou kin and self!' the kin (race) means off- spring : thus, ' protect both (the Sacrificer's) offspring and himself 40. Having stepped on the altar and walked round behind the naturally-perforated (brick), he lays down the Apasya/2 (water-bricks) ; — now the Apasya/^ are the same as water, and the water has gone out of these victims : he thus puts water into these victims, when he lays down the Apasya// (bricks). He lays them down close to the (heads of the) animals : he thereby puts the water together with the animals. He lays down five (bricks) in each quarter, for five are those victims. He lays them down in every (quarter): everywhere he thus puts water into them. 41. Now the first fifteen are the Apasya/^, — water is a thunderbolt, and the thunderbolt is fifteenfold ; — hence wherever the waters flow, there they de- stroy evil ; and verily the thunderbolt destroys the evil of this place : hence, when it rains one should go about uncovered, thinking, ' May that thunder- bolt remove evil from me 1 ' 414 ^ATAPATHA-BRAHMAiVA. 42. And the last five are the A'/^andasya// (the metres' bricks) ; — the metres are cattle, and cattle is food ; or rather the flesh of cattle is food, and the flesh has departed from these victims : he there- fore puts flesh on those cattle when he lays down the A7/andasya/2. He places them close to the vic- tims : he thereby puts the flesh close to the (bones of the) cattle. The Apasya/^ are inside, the A^/^an- dasya/^ outside ; for the water is inside, and the flesh outside. 43. As to this they say, ' If there are that water and that flesh, where then is the skin, and where the hair ? ' Well, the skin of cattle is food, and the hair of cattle is food ; and when he lays down the A^/zan- dasya/z, that is the skin of the victims, that is their hair. Or, again, those goats' hair which are in the fire-pan ^ they are hair. The fire-pan is outside, and the victims' heads are inside, for outside is the hair, and inside is the body. ' Whether in the one way, or whether in the other,' so ^^a ndilya was wont to say, ' in any case we make up the victims wholly and completely.' 44. And, again, why he lays down the Apasya/5. When Pra^^apati was disjointed the water went from him ; that being gone, he sank down ; and because he sank down (vii^), therefore there are twenty (vi;;^- -Tati, viz. such bricks). It flowed from his fingers, — the fingers being the end, it (the water) went from him in the end. 45. Now the Pra^apati who became disjointed is this very Agni who is now being built up ; and the water (apa/^) which went from him is these very ^ See VI, 4, 4, 22; 5, I, 4. YII KANDA, 5 ADHYAYA, 2 BRAHMAiVA, $2. 415 Apasya/^ ; — hence when he lays them down, he thereby puts back Into him that very water which went from him : therefore he now lays these down. 46. [Va^. S. XIII, 43] 'In the way of the waters I settle thee ! ' the way of the waters is the wind ; for when he blows hither and thither then the waters flow : in the wind he ' settles ' this (first brick). 47. ' In the swell of the waters I settle thee!' the swell of the waters is the plants, for wherever the waters keep swelling there plants grow : in the plants he settles this (brick). 48. 'In the ashes of the waters I settle thee!' the ashes of the waters are the foam : in foam he settles this one. 49. ' In the light of the waters I settle thee !' the light of the waters is the lightning : in the light- ning he settles this one. 50. ' In the path of the waters I settle thee !' the path of the waters is this earth, for on the earth the waters flow : on this earth he settles this one. Whatever water flowed from those (five) forms of his, that water he now (by these five formulas) puts back into him ; and those forms themselves he thereby restores to him. 51. 'In the flood, the seat, I settle thee!' the flood is the breath : in the breath he settles this one. 52. 'In the ocean, the seat, I settle thee!' the sea is the mind ; from the mind-ocean, with speech for a shovel, the gods dug out the triple science. Thereto this verse applies, — ' May the true god know this day where the gods placed that offering, they who dug it out from the ocean with 41 6 ^-ATAPATHA-BRAHMAiVA. sharp shovels ; ' — the ocean is the mind, the sharp shovel is speech, the offering is the triple science : it is thereto this verse applies. In the mind he settles this (brick). 53. 'In the stream, the seat, I settle thee!' the stream is speech : in speech he settles this one. 54. 'In the abode of the waters I settle thee !' the abode of the waters is the eye, for there water always abides : in the eye he settles this one. 55. ' In the goal of the waters I settle thee!' the goal of the waters is the ear : in the ear he settles this one. Whatever water flowed from those (five) forms of his, that water he now (by these five formulas) puts back into him ; and those forms themselves he thereby restores to him. 56. 'In the seat of the waters I settle thee !' the seat of the waters is the sky, for in the sky the waters are seated : in the sky he settles this one. 57. 'In the home of the waters I settle thee!' the home of the waters is the air: in the air he settles this one. 58. 'In thewombofthe waters I settle thee!' the womb of the waters is the sea : in the sea he settles this one. 59. ' In the sediment of the waters I settle thee ! ' the sediment (purisha) of the waters is sand : in the sand he settles this one. 60. 'In the resort of the waters I settle thee!' the resort of the waters is food: in food he settles this one. Whatever water flowed from those (five) forms of his, that water he now (by these five formulas) puts back into him ; and those forms themselves he thereby restores to him. 61. ' By the Gayatri metre I settle thee! — VII KANDA, 5 ADHYAYA, 2 BRAHMAA^A, 62. 417 By the Trish/ubh metre I settle thee ! — By the Ga.g3.ti metre I settle thee! — By the Anu- sh/'ubh metre I settle thee! — By the Paiikti metre I settle thee!' Whatever water flowed from those metres of his, that he now (by these formulas) puts back into him ; and those metres themselves he thereby restores to him. 62. These (bricks) are fingers (and toes) : he puts them on all sides \ for these fingers (and toes) are on all sides ; he puts them at the ends, for these fingers (and toes) are at the ends ; in four sets he puts them on, for these fingers (and toes) are in four sets ; five he puts on each time, for there are five fingers (or toes) at each (limb); separately he puts them on, for separate are these fingers (and toes); only once he 'settles' each (set): he thereby makes (each set) one and the same, whence they have a common connecting-link. ^ The four sets of bricks are placed in the middle of the four sides of the square ' body ' of the altar-site, or at the ends of the two ' spines ' intersecting each other. [41] E e 41 8 5'ATAPATHA-BRAHMAiVA. CORRECTIONS. Introduction, page xii, line 33. Read, — the day preceding the Soma-day, the animal offering to Agni-Soma being indeed a constant feature of that day's proceedings at every Soma-sacrifice ; whilst the slaughter of the special victim, or victims, of the respective sacrifice takes place during the morn- ing service, i&c. P. 5, last line of text. Read, — therefor. P. 6, note 2, 1. 3. Trzshtkya shat/aha, see Introduction, p. xxi. P. 8, last line of notes. For ' II, 665' read 'II, 663, in a different tune again.' P. 9, 1. 5 of notes. Read, — II, 720-22. P. 34, 1. 21. Read, — BrzTiaspati consecration. P. 41, 1. 14. For 'offering' read 'offspring.' P. 104, 1. 2. For 'truth ' read ' \a.vf,' (cf. VI, 7, 3, 11.) P. 146, 1. 23. For ' become' read 'became.' PLAN OF FIRE-ALTAR (aGNIKSHETRa). 419 PLkN OF FIRE- ALTAR (AGNIKSHETRA) 1 t 1 LsFt wing i 1 ' -— _ nv, , 1 1 N : Left thigh i Left i shou/der Tail W Spine of \ body (icmanj s w Flight thiqh Right shoulder \ 1 ; s 1 1 Right winq ' j 1 i AH ae E e 2 TRANSLITERATION OF ORIENTAL ALPHABETS. 421 Chinese. k kh • • • • • • • • • 2 . • • -^^ ■« :^ . . -fl . . V X m n '^ *-« n. • n % n ^ c • .'.'.'. • • • • • • 2 < D ! *. * "D • • • .3 • • i >» - kJoJU • tS) *• k}oJ .J > ^ ^ *1• ■ 0! •< z 0 Ul «9 rt 0 u :^ :^ -^ 5 <=^ t* 's ca L C CONSONANTS. • © ?j ■ cr C OS 1 (M CC 4 „ aspirata 5 Gutturo-labialis 6 Nasalis si CO 3 ■&. m 9 „ asper faucalis .... 10 „ lenis faucalis .... 11 „ asper fricatus .... 12 „ lenis fricatus .... Gutturales modiflcatao (palatales, &c.) 13 Tenuis CO cd 1-H l-H -5 2 •5. S to r>. 1— 1 1—1 422 TRANSLITERATION OF ORIENTAL ALPHABETS % I/} H a a < X > < z o in i3 G H . < 1 u init. gvj »» +=■^•...£5-^ m c; . r- r~ . »-ij-n '!)«•^ D ^ . : : 3. : . • • • « t- • 1 - -^ ^ . . . -^ . > ; 3. ; . t- . !'3 - • • • • C^ ' ;? ^ n; N^ . 5) ^ • • • * : :8- : -^ p : :-^ • to K> (w h9 E^ ►^ • • Cr P- {5 tJT » i tr *. '• * rt-r; p ci ] k • • « • • • • • K • • • • • • • • ■^ :S "e ^ s • *■ • • , • ft < • • . . g 1, • * * S ^«i C3 ■♦J o ■■a o c3 00 O I— I c8 o Q m o I— I 03 bO a. to N P, -= -- 5 C3 m e8 ua e3 O c 03 "3 CI, OJ 03 OJ 1—1 o3 •iH Hi 6 & I «^^ > c a .a a, eJ CO c 3 C a) tri -4^ rt t^ OT ed tn « m St a OJ . «s o O > • I— « s 73 c3 >^ w 3 C «3^ to 03 OOCnO'-iCMCO'tliOCON. CO CO ^ ^ "^ '^ "^ ^ ^ '^ fiOOOi-cNeO-^»OCDt^0005 424 TRANSLITERATION OF ORIENTAL ALPHABETS. cS •»b ^1 ^ h Id- .u» o *>^ 0 *> :? ? -^ 'T- '^ •^ O^ to 91 ' ^^^ I P ^ tyr^ \& W^ ^ tn Jfi tv tb/ 'is s O 50) >0 e3 o e3 S 3 S JO) 30 u O :etf :- :S -.C in o > 'c3 -4-3 '« • • • • CO longa turo-p ....."" .a »— — OO (n efl . "^ > e3 bo 05 13 'rS -a o c 2i Uh CO -O .o o 1 ai 03 ^n 1^ i;^ r S 03 ai >» .> 1^ .> t« •l (- ri 3 ml (D "1 O Ph o bo on O (U m be B O —1 a CO S bD S •= »— I rt Ph I O P -u -♦^ P o p bO P bo a o Is .2 «s A > be ? f> p P MS- m o s- P -♦^ •+J P o 3 bo P bO c o .p -.J a, 03 o PL, _rt^^rt^,-i— (,-(r-l(^^(M(M<^^ J3 OT o -p c c to *■ Sacred Books of the East TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MtJLLER * * TAh Series is published with the sanction and co-operation of the Secretary of State for India in Council. BEFORT presented to the ACASEMIE DES INSCRIPTIONS, May 11, 1883, by M. ERNEST RENAN. ' M. Renan presente trois nouveaux une seconde, dont I'interet historique et volumes de la grande collection des religieux ne sera pas moindre. M. Max "Livres sacres de I'Orient" (Sacred Miiller a su se procurer la collaboration Books of the East\ que dirige a Oxford, des savans les plus eminens d'Europe et avec une si vaste erudition et une critique d'Asie. L'Universite d'Oxfoid, que cette si siire, le savant associe de TAcademie grande publication honore au plus haut des Inscriptions, M. Max Miiller. . . . La degre, doit tenir a continuer dans les plus premiere serie de ce beau recueil, com- larges proportions une ceuvre aussi philo- posee de 24 volumes, est presque achevee. sophiquement confue que savamment M. Max Miiller se propose d'en publier executee.' EXTRACT from the QUARTERI.Y REVIEW. ' We rejoice to notice that a second great edition of the Rig-Veda, can com- series of these translations has been an- pare in importance or in usefulness with nounced and has actually l)egun to appear. this English translation of the Sacred The stones, at least, out of which a stately Books of the East, which has been devised edifice may hereafter ari^e, are here being by his foresight, successfully brought so brought together. Prof. Max Miiller has far by his persuasive and organising deserved well of scientific liistory. Not power, and will, we trust, by the assist- a few minds owe to his enticing words ance of the distinguished scholars he has their first attraction to this branch of gathered round him, be carried in due study. But no work of his, not even the time to a happy completion.' Professor E. HARDY, Inaugniral Lecture in the University of Freiburg', 1887. ' Die allgemeine vergleichende Reli- internationalen Orientalistencongress in gionswissenschaft datirt von jenem gross- London der Grundstein gelegt worden artigen, in seiner Art einzig dastehenden war, die tjbersetzung der heiligen Biicher Unternehmen, zu welchem auf Anregung des Ostens' {the Sacred Books of the Max Midlers im Jahre 1874 auf dem East). AT THE CLARENDON PRESS LONDON: HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.G. SACRED BOOKS OF THE EAST: FIRST SERIES. Vol. I. The Upanishads. Translated by F. Max Muller. Part I. The jOandogya- upanishad, The Talavakara-upanishad, The Aitareya-arawyaka, The Kaushitaki-brahma«a-upanishad, and The Va^asaneyi- sawzhita-upanishad. 8vo, cloth, \os. 6d. The Upatiishads contain the philosophy of the Veda. They have become the foundation of the later Veddnta doctrines, ajid indirectly of Buddhism. 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