The text
r-y
TV— ^
PRINCETON, N. J.
S/ie/f.
The satapatha-br ahmana
^^:.
■.-jC' ■• • ■ •■■•■■▼ ^ ,*J
pi
vV-"^"i
'". ^ .....
Mahahavi/;, or great oblation
Maha-pitrzya^«a ....
Oblation to Rudra Tryambaka .
6'unasirya ......
Additions and Corrections
274
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338
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Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East . . 453
INTRODUCTION.
The translator of the 6*atapatha-brahma;/a can be under
no illusion as to the reception his production is likely to
meet with at the hand of the general reader. In the whole
range of literature few works are probably less calculated
to excite the interest of any outside the very limited
number of specialists, than the ancient theological writings
of the Hindus, known by the name of Brahma//as. For
wearisome prolixity of exposition, characterised by dog-
matic assertion and a flimsy symbolism rather than by
serious reasoning, these works are perhaps not equalled
anywhere ; unless, indeed, it be by the speculative vapour-
ings of the Gnostics, than which, in the opinion of the learned
translators of Irenaeus, ' nothing more absurd has probably
ever been imagined by rational beings ^.' If I have, never-
theless, undertaken, at the request of the Editor of the
present Series, what would seem to be a rather thankless
task, the reason will be readily understood by those who
have taken even the most cursory view of the history of
the Hindu mind and institutions.
The Brahma;/as, it is well known, form our chief, if not
our only, source of information regarding one of the most
important periods in the social and mental development
of India. They represent the intellectual activity of a
sacerdotal caste which, by turning to account the religious
instincts of a gifted and naturally devout race, had succeeded
in transforming a primitive worship of the powers of nature
into a highly artificial system of sacrificial ceremonies, and
was ever intent on deepening and extending its hold on
the minds of the people, by surrounding its own vocation
with the halo of sanctity and divine inspiration. A com-
plicated ceremonial, requiring for its proper observance and
1 A. Roberts and W. A. Rambaut, The Writings of Irenseus, vol, i. p. xv.
5'ATAPATHA-BRAHMAJVA.
A com-
plicated ceremonial, requiring for its proper observance and
1 A. Roberts and W. A. Rambaut, The Writings of Irenseus, vol, i. p. xv.
5'ATAPATHA-BRAHMAJVA.
consequent efficacy the ministrations of a highly trained
priestly class, has ever been one of the most effective means
of promoting hierarchical aspirations. Even practical Rome
did not entirely succeed in steering clear of the rock of
priestly ascendancy attained by such-like means. There,
as elsewhere, ' the neglect or faulty performance of the
worship of each god revenged itself in the corresponding
occurrence ; and as it was a laborious and difficult task
to gain even a knowledge of one's religious obligations, the
priests who were skilled in the law of divine things and
pointed out its requirements — the pontificcs — could not
fail to attain an extraordinary influence ^' The catalogue
of the duties and privileges of the priest of Jupiter
might well find a place in the Talmud. 'The rule —
that no religious sei-vice can be acceptable to the gods,
unless it be performed without a flaw — was pushed to
such an extent, that a single sacrifice had to be repeated
thirty times in succession on account of mistakes again and
again committed ; and the games, which formed part of
the divine service, were regarded as undone, if the pre-
siding magistrate had committed any slip in word or deed,
or if the music even had paused at a wrong time, and so
had to be begun afresh, frequently for several, even as
many as seven, times in succession -.' Great, however, as
was the influence acquired by the priestly colleges of Rome,
'it was never forgotten — least of all in the case of those
who held the highest position — that their duty was not to
command, but to tender skilled advice^.' The Roman
statesmen submitted to these transparent tricks rather from
considerations of political expediency than from religious
scruples ; and the Greek Polybius might well say that
'the strange and ponderous ceremonial of Roman religion
was invented solely on account of the multitude which, as
reason had no power over it, required to be ruled by signs
and wonders^.'
The devout belief in the efficacy of invocation and sacri-
' Mommsen, History of Rome, translated by W. P. Dickson, vol. i. p. iSi.
* Ibid. vol. ii. p. 400. ^ Ibid. vol. i. p. 179. * Ibid. vol. iii. p. 455.
INTRODUCTION. XI
P. Dickson, vol. i. p. iSi.
* Ibid. vol. ii. p. 400. ^ Ibid. vol. i. p. 179. * Ibid. vol. iii. p. 455.
INTRODUCTION. XI
ficial ofifering which pervades most of the hymns of the
Rig-veda, and which may be assumed to reflect pretty
faithfully the religious sentiments of those amongst whom
they were composed, could not but ensure to the priest,
endowed with the gift of sacred utterance, a considerable
amount of respect and reverence on the part of the people.
His superior culture and habitual communion with the
divine rulers of the destinies of man would naturally entitle
him to a place of honour by the side of the chiefs of clans,
or the rulers of kingdoms, who would not fail to avail them-
selves of his spiritual services, in order to secure the favour
of the gods for their warlike expeditions or political under-
takings. Nor did the Vedic bard fail to urge his claims on
the consideration and generosity of those in the enjoyment
of power and wealth. He often dwells on the supernatural
virtues of his compositions and their mysterious efficacy in
drawing down divine blessings on the pious worshipper.
In urging the necessity of frequent and liberal offerings to
the gods, and invoking worldly blessings on the offerer, the
priestly bard may often be detected pleading his own cause
along with that of his employer, as Ka«va does when he
sings (Rig-veda Vn I, 2, 13), 'Let him be rich, let him be
foremost, the bard of the rich, of so illustrious a Maghavan ^
as thou, O lord of the bay steeds ! ' Though the Dana-
stutis, or verses extolling, often in highly exaggerated terms,
the munificence of princely patrons, and generally occurring
at the end of hymns, are doubtless, as a rule, later additions,
they at least show that the sacerdotal office must have been,
or must gradually have become during this period, a very
lucrative one.
Although there is no reason to suppose that the sacrificial
ceremonial was in early times so fully developed as some
scholars would have us believe, the religious service would
seem to have been already of a sufficiently advanced nature
to require some kind of training for the priestly office. In
course of time, while the collection of hymns were faithfully
1 Maghavan, the mighty or. bountiful, is a designation both of Indra and
the wealthy patron of priests. Here it is evidently intended to refer to both.
XU ^ATAPATHA-BRAHMAiVA.
In
course of time, while the collection of hymns were faithfully
1 Maghavan, the mighty or. bountiful, is a designation both of Indra and
the wealthy patron of priests. Here it is evidently intended to refer to both.
XU ^ATAPATHA-BRAHMAiVA.
handed down as precious heirlooms in the several families,
and were gradually enriched by the poetical genius of
succeeding generations, the ceremonial became more and
more complicated, so as at last to necessitate the distribution
of the sacerdotal functions among several dictinct classes
of priests. Such a distribution of sacrificial duties must
have taken place before the close of the period of the
hymns, and there can be little doubt that at that time the
position of the priesthood in the community was that of
a regular profession, and even, to some extent, a hereditary
one ^. A post of peculiar importance, which seems to go
back to a very early time, was that of the Purohita (literally
' praepositus '), or family priest to chiefs and kings. From
the comparatively modest position of a private chaplain,
who had to attend to the sacrificial obligations of his master,
he appears to have gradually raised himself to the dignity
of, so to say, a minister of public worship and confidential
adviser of the king. It is obvious that such a post was
singularly favourable to the designs of a crafty and am-
bitious priest, and must have offered him exceptional oppor-
tunities for promoting the hierarchical aspirations of the
priesthood ^.
In the Rig-veda there is, with the single exception of the
Purusha-sukta, no clear indication of the existence of caste
in the proper, Brahmanical sense of the word. That in-
stitution, we may assume, was only introduced after the
Brahmans had finally established their claims to the highest
^ See J. Muir, Original Sanskrit Texts, I, p. 239 seq.
' See Max Miiller, History of Ancient Sanskrit Literature, p. 4S5 seq.; A.
Weber, Indische Studien, X, 31 seq. In Rig-veda IV, 50, 8, Vamadeva is made
to say, ' That king alone, with whom the Brahman walks in front (purva eti),
lives well-established in his house ; for him there is ever abundance of food ;
before him the people bow of their own accord.' If Grassmann was right in
excluding verses 7-1 1 as a later addition, as I have no doubt he was (at least
with legard to verses 7-9), these verses would furnish a good illustration of the
gradually increasing importance of the office of Purohita. Professor Ludwig
seems to take the verses 7-1 1 as forming a separate hymn; but I doubt not
that he, too, must consider them on linguistic grounds, if on no other, as con-
siderably later than the first six verses. The fact that the last pada of the sixth
verse occurs again as the closing formula of the hymns V, 55; VIII, 40; and
X, 121 (though also in VIII, 48, 13, where it is followed by two more verses)
seems to favour this view.
INTRODUCTION. xili
The fact that the last pada of the sixth
verse occurs again as the closing formula of the hymns V, 55; VIII, 40; and
X, 121 (though also in VIII, 48, 13, where it is followed by two more verses)
seems to favour this view.
INTRODUCTION. xili
rank in the body politic ; when they sought to perpetuate
their social ascendancy by strictly defining the privileges
and duties of the several classes, and assigning to them
their respective places in the gradated scale of the Brahma-
nical community. The period during which the main body
of theVedic hymns was composed, in the land of the seven
rivers, seems to have been followed by a time of wars and
conquests. From the literary products of the succeeding
period we can see that the centre of the Aryan civilisation
had in the meantime shifted from the region of the Sindhu
(Indus) to that of the Yamuna (Jumna) and Gahga. As
the conquered districts were no doubt mainly occupied by
aboriginal tribes, which had either to retire before their
Aryan conquerors, or else to submit to them as 5udras,
or serfs, it seems not unnatural to suppose that it was from
a sense of the danger with which the purity of the Brahma-
nical faith was threatened from the idolatrous practices of
the aboriginal subjects, that the necessity of raising an
insurmountable barrier between the Ar>^an freeman and
the man of the servile class first suggested itself to the
Brahmans. As religious interests would be largely involved
in this kind of class legislation, it would naturally call into
play the ingenuity of the priestly order ; and would create
among them that tendency towards regulating the mutual
relations of all classes of the community which ultimately
found its legal expression, towards the close of this period,
in the Dharma-sutras, the prototypes of the Hindu codes
of law.
The struggle for social ascendancy between the priesthood
and the ruling military class must, in the nature of things, have
been of long duration. In the chief literary documents of
this period which have come down to us, viz. the Ya^ur-veda,
the Brahma;/as, and the hymns of the Atharva-veda some
of which perhaps go back to the time of the later hymns
of the Rik, we meet with numerous passages in which the
ambitious claims of the Brahmans are put forward with
singular frankness. The powerful personal influence exer-
cised by the Purohitas, as has already been indicated,
seems to have largely contributed to the final success of the
XIV ^ATAPATHA-BRAHMAiVA.
The powerful personal influence exer-
cised by the Purohitas, as has already been indicated,
seems to have largely contributed to the final success of the
XIV ^ATAPATHA-BRAHMAiVA.
sacerdotal order. Thus we read in the Aitareya-brahma;/a
VIII, 24-25, 'Verily, the gods do not eat the food offered
by the king who is without a Purohita : wherefore let the
king, who wishes to sacrifice, place a Brahman at the head
(puro adhita). . . .' ' Now Agni Vaijvanara, who is pos-
sessed of five destructive weapons, is the same as the
Purohita. With them he constantly surrounds (protects)
the king, even as the ocean surrounds the earth : the king-
dom of such a ruler is undisturbed. His vital breath deserts
him not before the (full term of) life, but he lives to old
age, and attains to the full measure of life : he dies not
(and is not born) again, whosoever possesses such a wise
Brahman for his Purohita, for the guardian of his realm.'
And again, in the Atharva-veda III, 19, 'May this prayer
of mine be accomplished ; may perfect vigour and strength,
may perfect, unceasing, and victorious power accrue to those
whose Purohita I am. I perfect their kingdom, their
might, their vigour, their strength. With this oblation
I cut off the arms of their enemies .... Go forth, ye men,
and conquer ; may your arms be terrible ! ye sharp-shafted,
smite the weak-bowed ; ye of terrible weapons and terrible
arms, (smite) the feeble ! when discharged, fly forth, O
arrow, sped by prayer ; vanquish the enemies ; rush forward
and slay all the best of them ; let not one of them escape^.'
The question as to how the Brahmans ultimately succeeded
in overcoming the resistance of the ruling class receives
but little light from the contemporaneous records. Later
legendary accounts of sanguinary struggles between the
two classes, and the final overthrow, and even annihilation,
of the Kshatriyas can hardly deserve much credence. At
best they seem to contain some small kernel of historical
fact. Perseverance and tenacity of purpose were probably
the chief means by which the Brahmans gained their ends.
Not unfrequently, too, kings may have lent their countenance
to the aspirations of the priesthood, as calculated to counter-
act the unruly spirit and ambitious designs of the military
order. We certainly meet with not a few instances of kings
' Cf. J. Muir, Original Sanskrit Texts, I, p. 283.
INTRODUCTION. XV
figuring as the patrons of learned Brahmans. As the old
hymns were gradually assuming the character of divinely
inspired utterances, additional matter might occasionally
find its way into them, almost unconsciously, which more
adequately expressed the actual scope of the aspirations
of their priestly depositaries. That many such additions
must have been made to the old hymns, prior to the age
of diaskeuasts and exegetes, cannot be doubted.
That many such additions
must have been made to the old hymns, prior to the age
of diaskeuasts and exegetes, cannot be doubted.
Another, even more important, source of strength to the
sacerdotal order was the sacrifice. The more complicated
the ceremonial, the greater the dependence of the lay wor-
shipper on the professional skill of the priests ; and the
greater the number of priests required for the proper per-
formance of these ceremonies, the larger the gains derived by
the priesthood generally from this kind of occupation. What
more natural, therefore, than that the highest importance
should have been ascribed to these performances, and an
ever-increasing attention bestowed on the elaboration of
the ceremonial. From clear indications in not a few hymns
of the Rig-veda it appears, as has already been remarked,
that a distribution of the sacrificial functions among different
classes of priests had taken place before the final redaction
of that collection. As to the time when such a step may
have become necessary for the due performance of sacri-
fices, this is a question which will probably never be
decided. The sacrifice is an old Indo-Iranian, if not Indo-
Germanic, institution. Some of the chief Indian sacrifices
undoubtedly go back, in some form or other, to the
common Indo-Iranian period, notably the Soma-sacrifice,
and, if we may judge from the coincidence of name between
the apri -hymns ^ and the af ri-gan of the Parsi ritual, the
animal sacrifice.
As regards the third great division of Indian sacrifices,
the havirya^was (or offerings of milk, butter, grain-food,
and similar materials), of which the present volume treats,
we have hardly any evidence to fall back upon. It is,
* See Hang's Essays, p. 241 ; Max Miiller, History of Ancient Sanskrit
Literature, p. 463 seq.
XVI ^-ATAPATHA-BRAHMAiVA.
It is,
* See Hang's Essays, p. 241 ; Max Miiller, History of Ancient Sanskrit
Literature, p. 463 seq.
XVI ^-ATAPATHA-BRAHMAiVA.
however, highly probable that these sacrifices also reach
at all events far back into the Vedic antiquity. Perhaps
the careful preservation of the pravara-lists\ or lists of
ancestors required at the ish^i, the normal form of offering
which underlies the havirya^/7as, might he adduced in
favour of the antiquity of the latter. This, however, is a
point which requires further investigation. Neither has the
last word been spoken regarding the traditional arrange-
ments of the hymns. It is well known that the majority of
the single collections of which the first seven Ma;/^alas
(and to some extent those of the tenth) are made up,
begin with hymns addressed to Agni, which, as a rule, are
followed by hymns addressed to Indra. These, again, are
in many cases followed by hymns to the Yisve Deva// (and
Maruts)^. Now, in the later dogmatic literature we find the
three Aryan castes, the Brahman, the Kshatra, and the Vis,
identified with Agni, Indra, and the Vij've Devak (all the
gods, or, as a special class, the All-Gods)^ respectively. This
identification is a very natural one. Agni, the sacrificial
fire, the bearer of oblations and caller of the gods, is, like
the priest, the legitimate mediator between God and man.
Penetrating brilliance (te^as) and holy lustre (var/^as) are
the common attributes of the Brahman. Again, Indra, the
valiant hero, for ever battling with the dark powers of the
sky, is a not less appropriate representative of the knightly
order. According to Professor Roth, this truly national
deity of the Vedic Aryans would seem to have superseded
' See the present volume, p. 115 note.
^ See Max Miiller, History of Ancient Sanskrit Literature, p. 461 seq.
3 See especially Taitt. S. VII, i, i, 4. 5 ; Weber, Ind. Stud. X, pp. 8, 26. In
Szt. Br. II, 4, 3, 6. 7, Indra and AgTii are identified with the Kshatra (? power
in general) and the Visvc DevaA with the Vis. Sometimes Br/haspati or Brah-
ma«aspati, the lord of prayer or worship, takes the place of Agni, as the
representative of the priestly dignity (especially Taitt. S. IV, 3, 10, 1-3 ; Va^.
S. 14, 28-30) ; and in several passages of the Rik this god appears to be
identical with, or at least kindred to, Agni, the purohita and priest (see
Max Miiller, Translation of Rig-veda, I, 77 ; J. Muir, Original Sanskrit
Texts, V, p. 272 seq.) In Rig-veda X, 68, 9, where BWhaspati is said to have
found (avindat) the dawn, the sky, and the fire (agni), and to have chased away
darkness with his light (arka, sun), he seems rather to represent the element of
light and fire generally (das Ur-licht, cf. Va^. S. IX, 10-12). In the second
INTRODUCTION. XVll
Va^. S. IX, 10-12). In the second
INTRODUCTION. XVll
the older Indo-Iranian god Trita^, and to have gradually-
encroached on the province of Varuwa, who perhaps
was originally one of the highest deities of the Aryan
(Indo-Germanic) pantheon. The warlike chiefs and clans-
men evidently saw in Indra a more congenial object of
their adoration. It can scarcely be without significance
that of all the Vedic T^zshis, Vasish///a, the priest par
excellence^ has ascribed to him by far the greatest number
of hymns addressed to Varuwa (and Mitra-Varuwa), while
there is not a single hymn to Varu;m in the family
collection of the royal j??/shi Vij-vamitra, whose religious
enthusiasm is divided almost exclusively between Agni,
Indra, and the Vijve Deva//. Lastly, the identification of
the common people with a whole class of comparatively
inferior deities would naturally suggest itself. Hence we
also find the Maruts'-, the constant companions and help-
mates of Indra, the divine ruler, employed in a similar
Mawcfala the hymns to Bnhaspati are placed immediately after those to Agni
and Indra. Though the abstract conception represented by this deity may
seem a comparatively modern one, it will by no means be easy to prove from
the text of the hymns addressed to him, that these are modern. It would
almost seem as if two different tendencies of adoration had existed side by side
from olden times; the one, a more popular and sensuous one, which, in Vedic
times, found its chief expression in Indra and his circle of deities ; and the
other, a more spiritual one, represented originally by Varuna (Mitra, &c. ; cf.,
however, .S'at. Br. IV, r, 4, 1-4), and in Vedic times, when the sacerdotal element
more and more asserted itself, by Br/haspati, aid especially by Agni. The identi-
fication of this god with the priestly office was as happy as it was natural ; for
Agni, the genial inmate of every household, is indeed vaisvanara, the friend
of all men. Shadowy conceptions, such as Br/haspati and Brahman, on the other
hand, could evoke no feelings of sympathy in the hearts of the people generally.
Of peculiar interest, in this respect, are the hymns in which Agni is associated
with Indra (see Max Mliller's Science of Language, Second Series, p. 495 ;
J. Muir, Original Sanskrit Texts, V. pp. 219, 220), and the passages in which Agni
has ascribed to him functions which legitimately belong to Indra ; viz. the
slaying of Vntra and destruction of the enemies' cities. The mutual relation
of Indra and Varuwa has been well discussed in Dr. Hillebrandt's treatise 'Va-
ru«a and Mitra,' p. 97 seq. It is most concisely expressed by Vasish/Aa, Rig-veda
VII, 83, 9, ' The one (Indra) slays the enemies in battles ; the other (Varuwa)
ever defends the ordinances.'
^ See the present volume, p. 48 note ; R. Roth, Zeitsch. der D. M. G , VI,
p. 7,^ seq.
97 seq. It is most concisely expressed by Vasish/Aa, Rig-veda
VII, 83, 9, ' The one (Indra) slays the enemies in battles ; the other (Varuwa)
ever defends the ordinances.'
^ See the present volume, p. 48 note ; R. Roth, Zeitsch. der D. M. G , VI,
p. 7,^ seq.
^ The Maruts are identified with the visaA, or clans, in S'at. Br. II, 5. i, 12 ;
2, 24 ; 27 ; 35, etc. In .S"ankh. 16. 17, 2-4 the heaven of the Maruts is assigned
to the Vaii)'a (^Ind, Stud. X, p. 26).
[12] b
XVlll SATAPATHA-BRAHMAiVA.
sense. The identification of the Vis with the Vij-ve Deva./i,
which ultimately obtained; was probably determined chiefly
by etymological considerations.
The same triad of divinities, as representative of the
mutual relations of the social grades of the Aryan com-
munity, is repeatedly met with in the sacrificial ritual, and
especially in its dogmatic exposition. This identification
fiinds its most complete expression in the well-known
passages of the Taittiriya-sawhita (VII, i, 1,4-5) '^"^ ^^^
Ta«^ya-brahma;/a (VI, i, 6-11)1. According to these
authorities, Pra^apati, the lord of creatures, created from
his mouth the Br ah ma //a, together with Agni, the tri-
vr/t stoma, the gayatri metre (and the rathantara saman
and he-goat, according to the first source ; or the spring,
according to the other). From his breast and arms he
created the Ra^anya, together with Indra, the pa.fi ka-
dasa. stoma, the trish/ubh metre (and the hrihat saman,
and the ram ; or the summer respectively). From the
middle part of his body he created the V a ii-y a, together
with theVii-ve Deva//, the saptadaj-a stoma, the^agati metre
(and the vairupa saman, and the kine ; or the rainy season
respectively). Finally, from his feet he created the vSudra,
together with the ekav'wisa. stoma and the anush/ubh metre
(and the vaira^a saman and the horse, according to the
Taitt. S.), but no deity, and no season. In accordance
with these speculations, single objects of those here enume-
rated are frequently found elsewhere identified with their
respective deities and castes. On the same principle, the
three savanas, or morning, mid-day, and evening libations ^
at the Soma-sacrifice, as well as the first three days of the
' See Weber, Ind. Stud. X, p. 8.
On the same principle, the
three savanas, or morning, mid-day, and evening libations ^
at the Soma-sacrifice, as well as the first three days of the
' See Weber, Ind. Stud. X, p. 8.
^ In Ath.-veda IX, i, ii, the three savanas are assigned to the Asvins, Indra-
Agni, and the /2/bhus (cf. Ait. Br. VI, 1 2) respectively; and in another passage of
the same collection. VI, 47, i, to a. Agni ; b. the Visve Deva^, Maruts and Indra ;
and c. the Bards (kavi). In Va^. S. XIX, 26, also, the morning libation is
assigned to the Axvins (? as the two Adhvaryus of the gods, cf. Sa.t. Br. I, i, 2, 1 7 ;
IV, I, 6, 15 ; Ait. Br. I, 18) ; but in Taitt. S. II, 2, 3, i ; Ait. Br. Ill, 13 ; ^at.
Br. II, 4, 4, 12; IV, 2, 4, 4-5 they are referred to Agni, Indra, and the Visve
DevaA respectively. See, also, Sat. Br. IV, 3, 5, i, where the Vasus (related to
Agni III, 4, 2, 1 ; VI, i, 2, 10), Rudras, and Adityas (cf. VI, i, 2, 10, and
Ait. Br. Ill, 13) are connected with the three libations.
INTRODUCTION. xix
Dvadai'aha^ are generally assigned to Agni, Indra, and the
Vii-ve Devkh respectively. If in the ekadajini, or traditional
order of eleven victims that have to be immolated at the
Soma-sacrifice, the victim sacred to Agni is placed first,
while those to the Vij-ve Deva/? and to Indra only come
sixth and seventh respectively, we have probably to assume
that this order was too firmly established (just as the
so-called apri-hymns are) by long usage to have been
easily altered ; the more so as the privileged position of
the sacerdotal class was not thereby affected.
At the havirya^^Tas not less prominent a place is assigned
to the divine representatives of the two leading classes.
The first oblation at every ish/i belongs to Agni. The
second oblation at the new-moon sacrifice is offered
either to Indra, or to Indra^ and Agni ; at the full-moon
sacrifice, to Agni and Soma, the latter of whom consti-
tutes Indra's chief source of strength. Indra also plays an
important part at the Seasonal offerings which indeed,
according to the dogmatic, and by no means improbable,
explanation of theBrahma//as. are performed with special re-
ference to Indra's struggle with Vr/tra, the demon of drought.
At the Agny-upasthana, or worship of the fires, which suc-
ceeds the Agnihotra, the first prayer is addressed to Agni,
the second to Indra and Agni'^. Indeed, while Agni appears
everywhere as the Purohita, the 'ya^^^Tasya deva r/tvik,' or
divine priest of the sacrifice, Indra is the god of sacrifice*,
the Maghavan, or munificent patron of the priest.
From these indications it would appear far from impro-
bable that the arrangement of the hymns in which the
collections of the Rig-veda were finally handed down, was
intended, as far as the leading deities are concerned, to
' See, for instance, Ait. Br. IV, 29; 31 ; V, i.
^ The special oblations of the offering of first-fruits consist of a rice-cake
to Indra and Agni, and a pap of rice-grains to the Visve DevaA.
Br. IV, 29; 31 ; V, i.
^ The special oblations of the offering of first-fruits consist of a rice-cake
to Indra and Agni, and a pap of rice-grains to the Visve DevaA.
' See Va°-. S. Ill, 12-13; ■S'at. Br. II, 3, 4, 11-12. 'Indra-Agni are every-
thing,— Brahman, Kshatra, and Vis,' 5'at. Br. IV, 2, 2, 14.
* See, for instance, ^at. Br. I, 4, 5, 4 ; II, 3> L 3^ ; 3. 4- 3^ ; ^^^ especially
IV, I, 2, 15,' for Indra, indeed, is the Maghavan, the ruler (netn) of the sacrifice.'
He is, as it were, the divine representative of the human sacrificer or patron,
who is the yao-zJapati or lord of sacrifice.
b 2
XX 5ATAPATHA-BRAHMAiVA.
exhibit a social gradation of the Hindu community which
was cither already firmly established or was steadily kept
in view by the sacerdotal class as 'a consummation devoutly
to be wished.' In either case the claims of the priests could
not fail to be materially strengthened by the pre-eminent
position assigned to their divine prototype in the inspired
utterances of the Rhhls. The question, whether the present
arrangement is entirely the result of the final redaction, or
whether it was already a feature of the earlier redactions,
will perhaps never receive a quite satisfactory answer. It
cannot, however, be denied that there is some force in
Professor Lud wig's ^ argument, — that, if the arrangement
of the several collections had lain with the authors of the
final redaction, the result would probably have been a far
greater uniformity than they now present.
The idea of bringing together the different family collec-
tions would seem first to have suggested itself to the priests
at a time when the hitherto divided Aryan tribes had
moved from the Panjab to the eastern plains and became
consolidated into larger communities, and the want of a more
uniform system of worship would naturally make itself felt.
To the same period, then, we may refer the first attempts
at a systematic arrangement of the entire ceremonial of
worship, and the definitive distribution of the sacrificial
duties among four classes of priests, — viz. the Adhvaryu,
or performer of the material part of the sacrifice ; the
Udgatri, or chanter of hymns ; the Hot;-/, or reciter of
solemn sacrificial prayers ; and the Brahman, or super-
intendent of the entire performance. Though some of
these offices had no doubt existed for a long time, we
possess no definite information as to the exact extent of
the duties entrusted to them^. The institution of the office
' Der Rig-veda, vol. iii. p. 45.
Though some of
these offices had no doubt existed for a long time, we
possess no definite information as to the exact extent of
the duties entrusted to them^. The institution of the office
' Der Rig-veda, vol. iii. p. 45.
* Compare the following remarks of M. Hang, who believed in the identity
of the Vedic Adhvaryu and the Zota and Rathwi of the Zend-Avesta : — ' At the
most ancient times it appears that all the sacrificial formulas were spoken by
the Ilotar alone ; the Adhvaryu was only his assistant, who arranged the sacri-
ficial compound, provided the implements, and performed all manual labour.
It was only at the time when regular metrical verses and hymns were introduced
into the ritual, that a part of the duties of the Hotar dc\olvcd on the Adhvaiyu.
INTRODUCTION. XXI
of Brahman, doubtless the latest of all, marks a new era in
the development of the sacrificial system. While the other
priests were only required to possess an accurate know-
ledge of their own special departments, the Brahman was
to be the very embodiment of the sacrificial art and Vedic
lore in general, so as to be able to advise the other priests
on doubtful points and to rectify any mistakes that might
be committed during the performance of sacrifices. Neither
had the Hotrz priest any special manual of his formulas
assigned to him. He was rather expected to have acquired
a thorough knowledge of the whole of the i?zk-sa;//hita,
from which the sacrificial prayers recited by him were ex-
clusively selected. It was probably out of this class— or the
BahvrzX-as, as the followers of the Rig-veda came to be
called— more than from any other, that individual priests
would fit themselves for the office of Brahman.
As regards the two remaining classes of priests — the
Udgatr/s and Adhvaryus— we have no means of deter-
mining in what form and to what extent the stock of chants
and sacrificial formulas used by them may have existed
from the time of the institution of their offices down to
the formation of the collections that have been handed
down, viz. the Sama-veda-sa7//hita and the Ya^ur-yeda.
From the close connection that exists between the Saman
and the eighth and ninth maw^alas of the Rik, as well as
from the fact that most of the hymns of these two ma;/^alas
are ascribed to authors whose family collections (including,
in several instances, hymns of their own) are contained m
earlier mawfl'alas,— we may perhaps assume that already
at the time when the first nine ma;/^alas were collected the
then existing hymns of the eighth and ninth ma«^alas were
set apart for the purpose of being chanted at the Soma-
sacrifice. In course of time— hand in hand with the fuller
development of the Soma ritual and the gradual influx of
new hymn material which was either incorporated with the
old collections or formed into a new ma;/./ala— additional
chants (or more suitable ones in the place of those hitherto
In course of time— hand in hand with the fuller
development of the Soma ritual and the gradual influx of
new hymn material which was either incorporated with the
old collections or formed into a new ma;/./ala— additional
chants (or more suitable ones in the place of those hitherto
There are in the present ritual traces to be found, that the Hotar actually must
have performed part of the duties of the Adhvaryu.' Ait. Br. I, p. 3i-
XXU ^ATAPATHA-BRAHMAiVA.
used) might be required and selected from the hymns of
other ma;/c/alas. In its original connected form, the ma-
terial of these chants would naturally remain all along
an essential part of the -/?/k-sawhita, for the use of the
Hotri and Brahman priests ; and thus each of these two
collections would henceforth have a history of its own, and
discrepancies in the texts common to both would gradually
become more and more numerous.
The sacrificial texts used by the Adhvaryu priest are
contained in the Ya^ur-veda, of which several recensions
have come down to us. These texts consist, in about equal
parts, of verses (rik) and prose formulas (ya^us). The
majority of the former are likewise found in the Ri'k-
sawhita, though not unfrequently with considerable varia-
tions, which may be explained partly from a difference of
recension, and partly as the result of the adaptation of
these verses to their special sacrificial purpose ^ With the
prose formulas, on the other hand, save a few isolated
sacrificial calls alluded to in the Rzk^, we meet for the
first time in this collection. In the older recensions
of the Ya^ur-veda the texts are, as a rule, followed im-
mediately by their dogmatic explanation. Now, these
theological treatises, composed chiefly with the view of
elucidating the sacrificial texts and explaining the origin
and hidden meaning of the various rites, form one of the
most important departments of the literature of the period
which succeeded the systematic arrangement of the sacri-
ficial ceremonial, and in which we must place the gradual
consolidation of the Brahmanical hierarchy. Such as they
lie before us, they contain the accumulated wisdom and
speculations of generations of Indian divines. They are
essentially digests of a floating mass of single discourses or
dicta on various points of the ceremonial of worship,
ascribed to individual teachers, and handed down orally
in the theological schools. Single discourses of this kind
were called brahmawa, — probably either because they
were intended for the instruction and guidance of priests
' See A.Weber, History of Indian Literature, pp. 9, 115.
' See M. liaug, Ail. Br. I, p. 34.
INTRODUCTION. XXlll
Single discourses of this kind
were called brahmawa, — probably either because they
were intended for the instruction and guidance of priests
' See A.Weber, History of Indian Literature, pp. 9, 115.
' See M. liaug, Ail. Br. I, p. 34.
INTRODUCTION. XXlll
(brahman) generally ; or because they were, for the most
part, the authoritative utterances of such as were thoroughly
versed in Vedic and sacrificial lore and competent to act
as Brahmans or superintending priests \ In later times
a collection or digest of such detached pieces came to be
likewise called a Brahmawa. Works of this kind have
come down to us in connection with all the Vedic Sawhitas,
generally in more than one version which, though on the
whole betraying a common stock of material, often vary
considerably, both in their arrangement and their treat-
ment of these materials. Nay, owing as they do their
origin to different schools of the same Veda, these re-
censions not unfrequently take the very opposite view of
single points of ceremonial. Originally the number of such
recensions, more or less differing from each other, must
have been much larger; but the practical tendencies of
a later age, which led to the production of concise manuals
of ceremonial rules— the Kalpa-sutras — adapted to the
sacrificial practices of more than one school, were not
favourable to the perpetuation of these bulky cyclopaedias
of theological school-wisdom : thus only the Brahma;ms of
the schools which had the greatest number of followers
survived; while others were probably never committed
to writing, or at best had a precarious existence down to
more recent times.
While the Brahma//as are thus our oldest sources from
which a comprehensive view of the sacrificial ceremonial
can be obtained, they also throw a great deal of light on
the earliest metaphysical and linguistic speculations of the
Hindus. Another, even more interesting feature of these
works, consists in the numerous legends scattered through
them. From the archaic style in which these mythological
tales are generally composed, as well as from the fact that
not a few of them are found in Brahmawas of different
schools and Vedas, though often with considerable varia-
» See Max Muller, History of Ancient Sanskrit Literature, p. 172 ; Rig-veda-
samhita IV, p. vi. Professors Weber (History of Sanskrit Literature p. .1).
Whitney, Westergaard, and other scholars durve brahma.a from brahman,
' prayer, worship.'
XXIV i'ATAPATHA-BRAHMAiVA.
172 ; Rig-veda-
samhita IV, p. vi. Professors Weber (History of Sanskrit Literature p. .1).
Whitney, Westergaard, and other scholars durve brahma.a from brahman,
' prayer, worship.'
XXIV i'ATAPATHA-BRAHMAiVA.
tions, it is pretty evident that the ground-work of many of
them goes back to times preceding the composition of the
Brihinawas. From a mythological, and to some extent
from a linguistic, point of view these legends thus form
a connecting link between the latter and the Vedic hymns.
In the case of some of these legends — as those of Suna/i-
jepha^ and the fetching of the Soma from heaven^ — we
can even see how they have grown out of germs contained
in the Vedic hymns ; their relation to the latter being thus
not unlike that of the Sagas of the younger Edda to the
songs of the older Edda. The Kaushitaki Brahma;/a ^ at
the end of a story of this kind about Soma, remarks that
it is thus told by those versed in legend (akhy^navida/^).
We may perhaps infer from this passage that there was
a class of people who took a special interest in such legends,
and made it their business to collect and repeat them.
Indeed, many of the elaborate mythical stories with which
we meet in the later epical and Pura/ac literature doubtless
owe their origin to simple popular legends of this kind *.
Besides the genuine myths which we find in the Brah-
ma;/as, there is also a large number of stories which were
evidently invented by the authors of these treatises for the
purpose of supplying some kind of traditional support for
particular points of ceremonial ^. However small the in-
trinsic merit of such passages, they, too, are not entirely
devoid of interest, especially from a linguistic point of
view, since the style of narrative and the archaic mode of
diction which they affect, readily lend themselves to syn-
tactic turns of expression rarely indulged in by the authors
in the purely explanatory and exegetic parts of their
works. And, indeed, whatever opinion the general reader
may form of the Brahmawas, as purely literary com-
^ See R. Roth in Weber's Ind. Stud. I, 475 seq. ; II, iii seq. ; Max Miiller,
History of Ancient Sanslvrit Literature, p. 408 seq.
^ See the present volume, p. 183. Compare also Professor Aufrecht's remarks
on the myth of Apala, Ind. Slud. IV, p. 8.
3 K. B. Ill, 25 ; cf. Weber, Ind. Stud, II, 313.
* Cf. Max Miiller, Upanishads, I, p. 39 note.
* See, for instance, Stii. Br. II, 4, 3, 1, where a legend of this kind seems to
be directly ascribed to Ya^wavalkya.
INTRODUCTION. XXV
Slud. IV, p. 8.
3 K. B. Ill, 25 ; cf. Weber, Ind. Stud, II, 313.
* Cf. Max Miiller, Upanishads, I, p. 39 note.
* See, for instance, Stii. Br. II, 4, 3, 1, where a legend of this kind seems to
be directly ascribed to Ya^wavalkya.
INTRODUCTION. XXV
positions— and, assuredly, it cannot be a very high one—
to the Sanskrit student these works (together with their
supplements, the Ara;^yakas ; and their metaphysical ap-
pendages, the Upanishads) are of the highest importance
as the only genuine prose works which the Sanskrit,
as a popular language, has produced. For the com-
parative study of syntax, which has been taken up with
such signal success by Professor Delbruck and other
scholars, the Brahmawas offer a rich field of enquiry. Nor
is the style of these compositions— with its compact gram-
matical forms and expressive particles, and its habitual
employment of the oratio directa instead of dependent
clauses— without a certain rough beauty of its own, which,
however, almost entirely evaporates in a rendering into
modern analytical speech. And notwithstanding the
general emptiness of the speculations of the Indian
theologians, 'there are,' as Professor Max Muller observes \
'passages in the Brahmawas full of genuine thought and
feeling, and most valuable as pictures of life, and as
records of early struggles, which have left no trace in the
literature of other nations.'
Although the Adhvaryus, who had to perform all the
manual work connected with the sacrifice, were originally
looked upon as a subordinate class of priests, their ofiice
seems to have risen in the general estimation with the
increasing importance that was attributed to the endless
details of the ceremonial. In a passage of the Taittiriya
Upanishad (2, 3), the Ya^us is said to be the head, the
Ri\i the right side, the Saman the left side, the Ade^a
the soul, and the Atharvahgiras (Atharva-veda) the tail.
With better reason the Ya^ur-veda might be called the
body of the sacrifice, since it contains almost the entire
apparatus of sacrificial formulas, while the other ritualistic
works are concerned, either chiefly or entirely, with the
Soma-sacrifice. As a matter of fact, no other Veda has
given rise to so large a number of schools as the \a^ur-
1 History of Ancient Sanskrit Literature, p. 408. tit /c ., • tie « The accuracy of this list cannot be relied upon, as several mistakes occur in
the number of ka«(/ikas there given. It is, however, unlikely that the scribe
should have committed any mistake regarding the number of adhyayas.
' Literally 'together with the rahasya (saiahasyam),' &c.
8 Hiatory of Indian Literature, p. 107 seq.
INTRODUCTION. XXXl
It is, however, unlikely that the scribe
should have committed any mistake regarding the number of adhyayas.
' Literally 'together with the rahasya (saiahasyam),' &c.
8 Hiatory of Indian Literature, p. 107 seq.
INTRODUCTION. XXXl
especially in some of the later books where his professional
connection with Canaka, king of Videha, and his skill in
theological disputations are favourite topics. As regards
the earlier portion of the work, however, it is a remarkable
fact that, while in the first five books Ya^y7avalkya's opinion
is frequently recorded as authoritative \ he is not once men-
tioned in the four succeeding ksi?idas (6-9). The teacher
whose opinion is most frequently referred to in these
books, is vSaw(/ilya. This disagreement in respect of doc-
trinal authorities, coupled with unmistakable differences'-^,
stylistic as well as geographical and mythological, can
scarcely be accounted for otherwise than by the assumption
of a difference of authorship or original redaction. Now
the subject with which these four ka;/^as are chiefly con-
cerned, is the agni/^ayana, or construction of the sacred
fire-altar. For reasons urged by Professor Weber, it would
appear not improbable that this part of the ceremonial was
specially cultivated in the north-western districts ; and
since the geographical allusions in these four ka/z^as chiefly
point to that part of India, while those of the other books
refer almost exclusively to the regions along the Ganges
and Jumna, we may infer from this that the fire-ritual,
adopted by the Va^asaneyins at the time of the first redac-
tion of their texts — that is, of the first nine k^ndas, as far
as the Brahmawa is concerned — had been settled in the
north-west of India.
Here, however, we meet with another difificulty. The
tenth book, or Agnirahasya, deals with the same subject as
the preceding four kawr/as ; and here also Sa/^dilya. figures
as the chief authority, while no mention is made of Ya^yla-
valkya. Moreover, at the end of that k§.ndsi, a list of
teachers is given in which the transmission of the sacri-
ficial science (either in its entirety, or only as regards the
fire-ritual) is traced from a teacher Tura Kivasheya
— who is said to have received it from the god Pra^apati —
downwards, through two intermediate teachers, to SXndl-
1 See, however, ^-at. Br. II, 5, i, 2-3, where Ya^'/Tavalkya's opinion is
referred to as being contrary to the Rig-veda.
2 See Weber, Ind. Stud. XIII, p. 266 seq.
XXxii JATAPATHA-BRAHMAiVA.
Br. II, 5, i, 2-3, where Ya^'/Tavalkya's opinion is
referred to as being contrary to the Rig-veda.
2 See Weber, Ind. Stud. XIII, p. 266 seq.
XXxii JATAPATHA-BRAHMAiVA.
lya; and from thence, through six intermediate teachers, to
5a w^ivi-putra. Tura Kavasheya is referred to in another
passage of the tenth ka;/ 7a-
valkya line, and continues from thence down to the very
end of the vawj'a. Unfortunately, however, we have no
means of ascertaining whether this custom had already
been commonly practised, in certain localities, before that
time, or whether, as seems to me more probable, it was
a fashion of recent date. If the latter alternative could be
proved, it might help to settle the chronological relations
between Ya^;?avalkya and Pa;^ini, since it would appear
from Pa;/, IV, i, 159'^ (and VI, i, 13), that the great gram-
marian was well acquainted, not only with the practice of
forming metronymics of this kind, but also with that of
forming patronymics from such metronymics.
The relative date of Pacini and Ya^>7avalkya has been
discussed more than once by Sanskrit scholars^; but no
agreement has as yet been come to on what Goldstiicker
justly called ' one of the most important problems of
Sanskrit literature.' The chief difficulty of this problem
lies in the ambiguity of Katyayana's well-known varttika
to Pa«. IV, 3, 105. According to Pa;/ini's rule the names
' He is also the Ri'M of Va^. S. Ill, 37.
* This rule, which applies to the people of the north, is not explained in the
Mahabhashya. The Kasika Vntti gives the patronymics of Gargiputra and
Vatsiputra, both of whom occur in our va»?Ja. It is worthy of remark that
Kavasha Ailusha, who is mentioned in Ait. Br. II, 19, and to whom the hymns
Rig-veda X, 30-34 are ascribed, is called Kavasha Ailushiputra in the A'a/Aaka
25, 7. Cf. Weber, Ind. Stud. Ill, pp. 459, 157, 485.
^ See especially Max Miiller, History of Ancient Sanskrit Literature, p. 360
seq.; Goldstiicker, Pa'/ini, p. 132 seq. ; Webef, Ind. Stud. V, 65 seq. ; XHI, 443 ;
Biihler, Sacred Laws of the Arj'as, I, p. xxxix note.
C 2
XXXVl ^ATAPATIIA-BRAHMAJVA.
Cf. Weber, Ind. Stud. Ill, pp. 459, 157, 485.
^ See especially Max Miiller, History of Ancient Sanskrit Literature, p. 360
seq.; Goldstiicker, Pa'/ini, p. 132 seq. ; Webef, Ind. Stud. V, 65 seq. ; XHI, 443 ;
Biihler, Sacred Laws of the Arj'as, I, p. xxxix note.
C 2
XXXVl ^ATAPATIIA-BRAHMAJVA.
of Brahma^as and Kalpas proclaimed by old (sages) are
formed by the addition of the affix in (to the sages' names).
As instances of Brahmawas, the names of which are formed
in this way, the Kaj-ika Vrttti gives Bhallavina/^ (proclaimed
by Bhallu), 5atyayanina/^, Aitareyi;/a//. In accordance
with this rule the texts of the White Ya^s are called
Va^asaneyina/^. This name does not, however, occur in
any of Pacini's rules, but follows only from the word
'va^asaneya' being included in the ga;;a 'i-aunakadi' to
Tan. IV, 3, io6 ; and since we have no evidence as to
whether any of the words in a ga;/a except the first really
belong to Pa;^ini, it must remain doubtful whether or not
he knew of the existence of the school known by that
name. Katyayana's varttika runs thus : ' Among the
Brahma;^as and Kalpas proclaimed by the old, there is
an exception in regard to Ya^^iavalkya and others, on
account of contemporaneousness : hence (Ya^>7avalkya's
Brahma/^as are called, not Ya^/lavalkina//, but) Ya^/7a-
valkani Brahma;/Ani ; Saulabhani B.' The question, then,
is, Does Katyayana mean to . say that the Brahma;/as
proclaimed by Ya^/Tavalkya do not fall under this rule,
because he was contemporary with Pa/nni, — and therefore
not an old sage in the sense of the rule, — or, that those
works should have been excepted by Pacini from his rule,
because they are of the same age as those (old) Brahma//as
to which the rule applies ? The former alternative was the
one generally accepted, until the late Professor Goldstuckcr
made known the text of Pata^^ali's and Kaiya/a's com-
ments^ on this varttika. He showed that Kaiya/a, at
least, clearly interprets it in the sense that Pa/nni should
have excepted works like the Ya^>'/avalkani Brahma//ani,
since they, too (api), are of the same age as the vSatya-
yanina/^ and others. The Mahabhashya, on the other hand,
is not cjuite so explicit. It merely says that the Ya^;7avalkani
Brahma//ani &c. ought to have been excepted, because
they, too (api), are of the same age. Goldstucker naturally
took this explanation to convey the same meaning as that
of Kaiya/a. This view was, however, controverted by
* Pa«ini, p. 138.
INTRODUCTION. XXXVii
ought to have been excepted, because
they, too (api), are of the same age. Goldstucker naturally
took this explanation to convey the same meaning as that
of Kaiya/a. This view was, however, controverted by
* Pa«ini, p. 138.
INTRODUCTION. XXXVii
Professor Weber in his review of Goldstiicker's ' Pa;nni.'
The interpretation of the varttika adopted in the Ka^ika
V;-/tti — according to which Pa;/ini's ride does not apply to
those works, because Yag-yTavalkya and others are not old
authorities in the sense of Pa;nni's rule — is likewise rejected
by him, since in that case Katyayana's exception would be
no exception at all. On the other hand, Professor Weber
thinks that, if we accept Kaiya/a's interpretation, Katya-
yana's additional remark ' on account of contemporaneous-
ness' would be entirely superfluous. He, therefore, pro-
poses, in the passage of the Mahabhashya, to take 'api' in
the sense of 'even,' and to interpret the passage thus^:
'Among the Brahmawas and Kalpas proclaimed by the
ancients, Pa//ini ought to have made an exception in regard
to Ya^yiavalkya &c., because the Brahmawas and Kalpas
proclaimed by them, though indeed going back to ancient
(sages), are nevertheless contemporaneous (with Pa/nni him-
self).' This rather paradoxical argumentation, on the part
of Pata;7^ali, would have to be understood to mean, that
the Ya^;7avalkani Brahma;/ani and similar works, though
ascribed to old authorities, are in reality modern productions ;
or — if we may venture to express it in somewhat different
words — Pacini ought to have made an exception in regard
to works which, in point of fact, are no exception at all. Now,
if this be the correct interpretation, I can only say this —
that, had Pata;7^ali been anxious to conceal his real meaning,
he could scarcely have done so more effectually than by
choosing words which, at first sight, look as clear as day.
Professor Biihler^, who has recently touched upon this
controversy, sides with Kaiya/a and Goldstucker ; and I,
too, can take no other view. But, like him, I sec no
necessity for accepting the inferences which Goldstucker
has drawn from this varttika, viz. that we have to assume
so long an interval between Pa//ini and Katyayana, that
authors, whom Katyayana considered as far older than
Pa;nni, were in reality his contemporaries. This assumption,
surely, would involve a degree of ignorance, on the part of
1 Ind. Stud. V, 6S seq.j XIII, 443.
' Sacred Laws of the Aryas, I, p. xxxix note.
XXXVlll ^'ATAPATHA-BRAHMAiVA.
This assumption,
surely, would involve a degree of ignorance, on the part of
1 Ind. Stud. V, 6S seq.j XIII, 443.
' Sacred Laws of the Aryas, I, p. xxxix note.
XXXVlll ^'ATAPATHA-BRAHMAiVA.
Katyayana, regarding the age of Pa/nni, such as would seem
altogether unaccountable. The weakness of Goldstucker's
argument lies in his identification of the Ya^^avalkani
Brahma;/ani with the Brahma;/a of the Va^asaneyins. With
Professor Weber I believe that Pa/nni was perfectly well
acquainted with the term ' Va^asaneyina/^,' but saw no
occasion for specially mentioning it in his rules. Surely, if
his silence could possibly have been construed into an act
of negligence, Katyayana, who was so intimately connected
with the White Ya^us that, on Goldstucker's own showing,
he composed the Va^'"asaneyi-pratij'akhya before he wrote
his varttikas, would have been the first to notice it. The
Ya^/Iavalkani Brahma;^ani, in their relation to the sacred
canon of the school, seem to me to stand somewhat on a par
with the'Tittiri«a prokta/^ i'loka//^' which, in Pata/7^ali^s time,
were excluded from the term ' Taittiriya// ' as uncanonical,
and which Professor Weber would identify, perhaps rightly,
with some portions of the Taittiriyara;/yaka. Both kinds
of tracts probably belong to the last floating materials of
Advaryu tradition, which had not yet been incorporated
with the canon. Whether or not the Ya^«avalkani Brah-
mawani form part of the text of the vSatapatha which has
come down to us, and what exact portions of that text we
have to understand by this designation, must remain un-
certain for the present. Most probably, however, we have
to look for them to certain portions of the last book (or
books) in which Ya^;7avalkya figures so prominently. If
we had a complete copy of the Ka«va recension, we might
perhaps be in a better position for forming an opinion on
this subject ; for if that version should really turn out to
consist of 104 adhyayas, four of these adhyayas may have
to be considered as a later interpolation ; and the fact
might have become obscured in the Madhyandina recension
by a different division of the text-. But, however this may
' Mahabhashya on Pa«. IV, 2, 66; 3, 104.
But, however this may
' Mahabhashya on Pa«. IV, 2, 66; 3, 104.
^ Possibly, however, this redundancy may have been caused by the insertion of
the thir.l or uddhari-ka«(fa, consisting of 1 24 l 'a^y?as — or offerings of milk, butter, rice, barley, and
similar materials — as distinguished from the animal and Soma
sacrifices. The new and full-moon offering being considered
as the normal type of an ish/i, or simplest form of a com-
plete sacrificial performance, the place of honour is assigned
to it in most texts of the Ya^s : only points of difference
being generally noted regarding the performance of ish/is, as
parts of subsequent sacrifices. In point of time, the Dar^-a-
pur;/amasau ought to be preceded — as indeed they are in the
Kawva text of the Brahmawa — by the Agnyadhana, or esta-
blishment of a sacred fire on the part of a young householder;
and by the Agnihotra, or morning and evening libations.
DATAPATH A-BRAHAIA.VA.
FIRST KAiVZ^A.
THE DAR5APUR.VAMASA-ISH7i OR NEW AND
FULL-MOOX SACRIFICES.
First Adhyaya. First Brahmajs-a.
A. The Vow of Abstdcexce.
Each of the two half-monthly sacrifices, the regular performance
of which is enjoined on the Brahmawical householder for a period
of thirty years from the time of his performance of the ceremony of
agny-adhana, or setting up of a fire of his own, — according
to some authorities even for the rest of his life — usually occupies
the greater part of two consecutive days. Whilst the first day —
the upavasatha or fast-day — is chiefly taken up with preparatorj'
rites, such as the sweeping and trimming of the fire-places and
lighting of the fires ; and the formal taking of the vow of absti-
nence (vrata) by the sacrificer and his wife; the second day is
reserved for the main performance of the sacrifice. As to the
exact days of the month appointed for these ceremonies, there
is some diflference of opinion among native authorities, some of
them deciding in favour of the last two days of each half of the
lunar month, whilst the generality of ritualistic writers consider the
first day of the half-month — or the first and sixteenth day of the
month respectively — to be the proper time for the main perform-
ance. The personal restrictions involved in the householder's
entering on the vrata include chiefly the abstention from certain
kinds of food, especially meat, and from other carnal pleasures ;
the cutting (optional, according to some) of the beard and hair,
except the crest-lock ; the sleeping on the ground in one of the
chief fire-houses ; and the obser\ance of silence during the cere-
monies. It was, however, permitted to compress the two-days'
[12] B
^ATAPATHA-BRAHMAiVA.
rites of the Full-moon sacrifice into one single day, in which case
some of these restrictions would of course not be applicable.
It was, however, permitted to compress the two-days'
[12] B
^ATAPATHA-BRAHMAiVA.
rites of the Full-moon sacrifice into one single day, in which case
some of these restrictions would of course not be applicable.
The ceremonies begin with the preparation of the sacrificial
fires. [First, the fivefold lustration successively of the Ahavaniya
and Dakshiwagni fire-places, to render them fit for receiving the
fire from the Garhapatya or householder's fire, viz. by thrice
sweeping the hearths; thrice besmearing them with gomaya;
drawing three lines across them from west to east, or south to
north, with the wooden sword (sphya); removing the dust from
the lines with the thumb and ring-finger; and thrice sprinkling the
lines with water\] Then the Adhvaryu performs the agny-uddha-
ra«a, or twice taking out of the fire from the Garhapatya,
and putting it successively on the forepart of the Ahavaniya and
Dakshiwagni hearths. After this takes place the agny-anva-
dhana, or putting (fuel) on the fires, by either the householder
or the Adhvaryu ; two logs being put on each of the three fires.
This may be done in three different ways, viz. first on the
Ahavaniya, then on the Garhapatya, and last on the Dakshiwagni,
in which case the first log is put on by him whilst muttering the
verse Rig-veda X, 128, i (Taitt. S. IV, 7, 14, i), ' Let there be lustre,
O Agni, at my invocations !' &c., the second log silently. Or the
first logs are put on with one of the three mystical words 'bhiar,
bhuva^, svar' on the Garhapatya, Dakshi7/agni, and Ahavaniya
successively, and the second logs again silently. Or both logs may
be put on silently, the order of fires being in that case the one in
which they originate, viz. Garhapatya, Ahavaniya, and Dakshi«agni.
In the afternoon the householder and his wife partake of the
vratopaniya or fast-day food (prepared chiefly of rice, barley,
or mudga beans) with clarified butter ; whereupon they take the
vow in the manner prescribed in the Brahma«a. In the evening,
immediately after sunset, and on the following morning just before
sunrise, the householder has, as usual, to perform the Agnihotra,
a burnt-offering of fresh milk, which has to be made by him twice
daily, with certain exceptions, from the Agnyadhana to the end
of his life.
I. He who is about to enter on the vow, touches
water ^, whilst standing between the Ahavaniya
^ The statements enclosed in brackets [ ] are drawn from the
comments and Paddhati on Katyayana's ^rauta-siitra.
"^ I. e. ' he dips his hand into water contained in a vessel,' Schol.
Katy. .S'r. S. I, 10, 14. According to the general rule there given.
I KANDA, T ADHYAYA, I BRAHMA77A, 3. 3
"^ I. e. ' he dips his hand into water contained in a vessel,' Schol.
Katy. .S'r. S. I, 10, 14. According to the general rule there given.
I KANDA, T ADHYAYA, I BRAHMA77A, 3. 3
and Garhapatya fires, with his face turned towards
east. The reason why he touches water is, that man
is (sacrificlally) impure on account of his speaking
untruth ; and because by that act an internal purifi-
cation (is effected), — for water is indeed (sacrificially)
pure. 'After becoming sacrificially pure, I will enter
on the vow/ thus (he thinks); for water is indeed
purifying. * Having become purified through the
purifying one, I will enter on the vow,' thus (he
thinks, and) this is the reason why he touches
water.
2. Looking towards the (Ahavaniya) fire^, he
enters on the vow, with the text (Va^. S. I, 5 a):
* O Agni, Lord of Vows ! I will keep the vow ! may
I be equal to it, may I succeed in it ! ' For Agni is
Lord of Vows to the gods, and it is to him therefore
that he addresses these words. In the words, ' I
will observe the vow ; may I be equal to it ; may
I succeed in it,' there is nothing that requires
explanation.
3. After the completion (of the sacrifice) he di-
vests himself (of the vow), with the text (Vaf. S. II,
28a), ' O Agni, Lord of Vows ! I have kept the
vow ; I have been equal to it ; I have succeeded in
the same purificatory act has to be repeated whenever, in the course
of ceremonial performances, a sacrificial formula or prayer has been
used, which is addressed to, or directed against, Rudra, the Ra-
kshas and Asuras, and the Manes ; or one directed against some
specified enemy of the sacrificer with the view of exorcising or
averting the evil influences with which the latter is supposed to be
threatened from that quarter ; or lastly, when a touching of one's
self has taken place, either accidentally or as part of the ceremonial.
' 'Stepping between the Garhapatya and Dakshiwa fires (apa-
ragni), and standing west of the Ahavaniya, with his face turned
eastward and looking at the fire.' Katy. Sr. S. II, i, 11.
B 2
5ATAPATIIA-BRAHMAiVA.
it ; ' for he who has attained the completion of the
sacrifice, has indeed been equal to it ; and he who
has attained the completion of the sacrifice, has
succeeded in it. It is in this way that most (sacri-
ficers) will probably enter on the vow ; but one may
also enter on it in the following way.
4. Twofold, verily, is this, there is no third, viz.
truth and untruth. And verily the gods are the
truth, and man is the untruth. Therefore in saying
(Va^. S. I, 5 b), 'I now enter from untruth into
truth,' he passes from the men to the gods ^
5. Let him then only speak what is true ; for this
vow indeed the gods do keep, that they speak the
truth ; and for this reason they are glorious : glorious
therefore is he who, knowing this, speaks the truth.
S. I, 5 b), 'I now enter from untruth into
truth,' he passes from the men to the gods ^
5. Let him then only speak what is true ; for this
vow indeed the gods do keep, that they speak the
truth ; and for this reason they are glorious : glorious
therefore is he who, knowing this, speaks the truth.
6. After the completion (of the sacrifice) he di-
vests himself (of the vow), with the text (Va^. S. II,
28 b) : * Now I am he who I really am.' For, in
entering upon the vow, he becomes, as it were, non-
human; and as it would not be becoming for him to
say, ' I enter from truth into untruth ;' and as, in
fact, he now again becomes man, let him there-
fore divest himself (of the vow), with the text :
' Now I am he who I really am.'
7. Now then of the eating (or) fasting ^. And on
this point Asha^^/^a Savayasa, on the one hand,
was of opinion that the vow consisted in fasting. For
assuredly, (he argued,) the gods see through the mind
of man ; they know that, when he enters on this
^ I. e. ' he obtains a divine body (devatSjanram),' Mahidh. ;
* man's existence is untruth on account of its perishableness,' id.
^ The discussion which here follows refers to the evening meal
which the sacrificer is allowed to take after he has performed the
Agnihotra. Cf Katy. Sx. S. II, i, 13.
I KANDA, I ADHYAYA, I BRAiIMAJVA, IO. 5
VOW, he means to sacrifice to them the next
morning. Therefore all the gods betake them-
selves to his house, and abide by (him or the
fires, upa-vas) in his house; whence this (day) is
called upa-vasatha^
8. Now, as it would even be unbecoming for him
to take food, before men (who are staying with him
as his guests) have eaten ; how much more would it
be so, if he were to take food before the gods (who
are staying with him) have eaten : let him therefore
take no food at all.
9. Ya^;^avalkya, on the other hand, said: 'If
he does not eat, he thereby becomes a sacrificer to
the Manes ; and if he does eat, he eats before the
gods have eaten : let him therefore eat what, when
eaten, counts as not eaten.' For that of which no
offering is made, even though it is eaten, is con-
sidered as not eaten. When he therefore eats,
he does not become a sacrificer to the Manes ; and
by eating of that of which no offering is made, he
does not eat before the gods have eaten.
10. Let him therefore eat only what grows in the
forest, be it forest plants or the fruit of trees. And
in regard to this point Barku Varsh/^a said:
'Cook ye beans for me, for no offering is made of
them !' This, however, he should not do ; for pulse
10. Let him therefore eat only what grows in the
forest, be it forest plants or the fruit of trees. And
in regard to this point Barku Varsh/^a said:
'Cook ye beans for me, for no offering is made of
them !' This, however, he should not do ; for pulse
^ The primary meaning of upa-vas probably is 'to dwell or
abide near (?the gods or fires);' its secondary and technical
meaning being 'to fast,' whence upavasatha, 'a fasting or fast-
day,' literally ' the abiding near (? or honouring, the gods or fires).'
Cf III, 9, 2, 7. The term is more usually applied to the prelimi-
nary fast-day of the Soma-sacrifice; but the latter being considered
the most solemn and efficacious of sacrificial rites, a strong ten-
dency prevails to establish some kind of connection between it and
the other ceremonies. Cf. Katy, ^r. S. IV, 15, 36.
i-ATAPATHA-BRAHMAA^A.
serves as an addition to rice and barley; and hence
he increases the rice and barley by means of it : let
him therefore eat only what grows in the forest.
II. Let him sleep that night in the house of the
Ahavaniya fire or in the house of the Garhapatya
fire. For he who enters on the vow approaches the
gods ; and he sleeps in the midst of those very
gods whom he approaches. Let him sleep on the
ground ^ ; for from below, as it were, one serves
one's superior.
For he who enters on the vow approaches the
gods ; and he sleeps in the midst of those very
gods whom he approaches. Let him sleep on the
ground ^ ; for from below, as it were, one serves
one's superior.
B. The Preparation of the Offerings.
After the morning's performance of the Agnihotra and the
subsequent rising of the sun, the sacrificer chooses his Brahman,
or superintending priest. [In the first place he gets six seats
ready, covered with sacrificial grass : two of these, to be used by
the Brahman and sacrificer during the ceremony of election, are
placed somewhere on the north side of the sacrificial ground ;
another south of the Ahavaniya fire, to serve for the Brahman's
permanent seat (brahmasadanam), and west of the latter (placed
so as to be quite close to the altar to be constructed hereafter, cf.
Katy. St. I, 8, 28), the sacrificer's permanent seat ; finally a seat north
of each of the two fires, the Garhapatya and the Ahavaniya, to be
used by the Adhvaryu on certain occasions. The sacrificer and future
Brahman then having seated themselves on the two first-mentioned
seats on the north side, the former with his face turned northward,
and the latter looking toward east; the sacrificer, holding the
wooden sword (sphya) in his left hand, touches the right knee of the
Brahman with his right hand, in which he holds barley-corns and]
chooses him for his Brahman with the formula : [' Thou, of such
and such a family, N. N. vS'arman ! we are about to perform the
Full-moon sacrifice,'] ' O Lord of the earth ! Lord of the world !
Lord of the great universe ! we choose thee for our Brahman ! ' The
chosen one then mutters (cf V%. S. p. 57) : ' I am the lord of the
earth, I lord of the world, I lord of the great universe (maha-
bhuta)! earth! ether! heaven! O God Savitn", thee they choose
for their Brahman, their lord of prayer (Br/haspati) !' &c., ' B/7-
haspati is Brahman to the gods, I to the men 1' He (or, according
^ A shake-down of grass (astarawam, ? a blanket) is not for-
bidden. Paddh. on Katy. Sr. II, i.
I KANDA, I ADHYAYA, I BRAHMAJVA, 12. 7
a blanket) is not for-
bidden. Paddh. on Katy. Sr. II, i.
I KANDA, I ADHYAYA, I BRAHMAJVA, 12. 7
to some, the sacrificer) further says, ' O Lord of speech, protect
the sacrifice !' after which he betakes himself to the Brahman's seat
(south of the Ahavaniya), and whilst [standing north of it, with his
face turned eastward and] looking on it, he mutters : ' Avaunt !
unholy one (daidhishavya, lit. son of a re-married woman)!
take thee away from here and seat thee on another's seat who is
less exalted (pakatara) than we !' He takes one blade of grass
from the seat and flings it towards south-west (the region of the
Rakshas or evil spirits) with the formula : ' Expelled is sin with
him whom we detest!' and then sits down with the formula:
'Here I sit on the seat of Brzliaspati, at the command of the
divine Savit;/! This I proclaim to the fire, this to the wind,
this to the earth 1 ' Here he remains seated, with his face towards
the Ahavaniya fire, to watch the progress of the ceremony and
give directions, whenever he is appealed to. When the full or new-
moon sacrifice is performed for the first time, it should be pre-
ceded by the Anvarambhawiya offering, performed in much the
same way as the Paurwamasi, except that the oblations themselves
consist of a rice cake on eleven potsherds for Agni and Vishwu,
a potful of boiled (rice) grains (>^aru) for Sarasvati; and a rice
cake on twelve potsherds for Sarasvat ; the priest's fee on this
occasion consisting of a cow four years old, or a pair of cattle,
instead of the Anvaharya mess. Katy. Sr. IV, 5, 22-23.
12. By way of his first act on the following
morning he (the Adhvaryu priest) betakes him-
self to the water, and brings water forward ^ : for
^ He, in the first place, pours water into a jug [usually made of
varawa wood (Cratasva Roxburghii), four-cornered, about a span or
twelve fingers' breadths deep and four fingers' breadths square, and
furnished with a handle], puts it down north of the Garhapatya fire,
and touches it with the formula : ' I, the existent, will operate with
thee(?tva karishyami), Oexistent one!' He then addresses himself
to the Brahman : ' O Brahman ! shall I bring the water forward ? '
and to the patron or sacrificer : ' Sacrificer, restrain thy speech ! '
The Brahman, — after muttering the mantra (as he does, with certain
modifications, on similar occasions when his permission is asked in
the course of the performance) : ' Lead on the sacrifice ! gladden the
deities ! May the sacrificer be on the vault of heaven ! Where the
world of the seven pious /f/shis is. thither do thou lead this sacrifice
and sacrificer !' — replies aloud : ' Hail (om) ! bring forward!'
8 S-ATAPATHA-BRAHMATS^A.
water is (one of the means of) sacrifice. Hence by
this his first act he approaches (engages in) the
sacrifice ; and by bringing (water) forward, he spreads
out (prepares) the sacrifice.
bring forward!'
8 S-ATAPATHA-BRAHMATS^A.
water is (one of the means of) sacrifice. Hence by
this his first act he approaches (engages in) the
sacrifice ; and by bringing (water) forward, he spreads
out (prepares) the sacrifice.
IT,. He brings it forward with those mysterious
words (Va^. S. I, 6): 'Who (or Pra^apati) joins (or
yokes) thee (to this fire) V He joins thee. For what
(or, for Pra^cLpati) does he join thee ? For that (or
him) he joins thee!' For Pra^apati is undefined^
(mysterious); Pra^apati is the sacrifice: hence
he thereby yokes (gets ready for the performance)
Pra^apati, this sacrifice.
14. The reason why he brings forward water is,
that all this (universe) is pervaded by water ^; hence
by this his first act he pervades (or gains) all this
(universe).
15. And whatever here in this (sacrifice) the
Hotr/, or the Adhvaryu, or the Brahman, or
the Agnidhra, or the sacrificer himself, does not
succeed in accomplishing, all that is thereby ob-
tained (or made good).
16. Another reason why he brings forward water
is this : whilst the gods were engaged in performing
sacrifice, the Asuras and Rakshas forbade (raksh)
' ' Ka (i. e. who? or Pra^apati) joins thee (i. e. places thee, O
water, by the side of the Ahavaniya fire)?(!) . . . Kasmai (i.e. for
what purpose? or, for whom? or, for Pra^^apati) does he join
thee ? (!) ' Mahidh. Dark is the meaning of these words because of
the ambiguity of ka, the interrogative pronoun, which speculative
theology also takes for a mystic name of Pra^apati. Cf. XI, 5, 4, i
seq. ; Max Miiller, History of Ancient Sanskrit Literature, p. 433.
'^ Cf. also I, 6, I, 20, where Sayawa says that Pra^apati is ani-
rukta, because he represents all deities.
^ A play on the word apa^ (ap), ' water,' and the root ap, ' to
obtain, to pervade.'
I KANDA, I ADHYAYA, I BRAIIMAJVA, 20. 9
them, saying, ' Ye shall not sacrifice ! ' and because
they forbade (raksh), they are called Rakshas.
1 7. The gods then perceived this thunderbolt, to
wit, the water : the water is a thunderbolt, for the
water is indeed a thunderbolt ; hence wherever
it goes, it produces a hollow (or depression of
ground) ; and whatever it comes near, it destroys
(lit. it burns up). Thereupon they took up that
thunderbolt, and in its safe and foeless shelter
they spread (performed) the sacrifice. And thus
he (the Adhvaryu priest) likewise takes up this
thunderbolt, and in its safe and foeless shelter
spreads the sacrifice. This is the reason why he
brings forward water.
18. After pouring out some of it (into the jug)
he puts it down north of the Garhapatya fire.
For water (ap) is female and fire (agni) is male;
and the Garhapatya is a house : hence a copulation
productive of offspring is thereby effected in this
house. Now he who brings forward the water,
takes up a thunderbolt ; but when he takes up the
thunderbolt, he cannot do so unless he is firmly
placed ; for otherwise it destroys him.
Now he who brings forward the water,
takes up a thunderbolt ; but when he takes up the
thunderbolt, he cannot do so unless he is firmly
placed ; for otherwise it destroys him.
19. The reason then why he places it near the
Garhapatya fire is, that the Garhapatya is a house,
and a house is a safe resting-place ; so that he
thereby stands firmly in a house, and therefore in
a safe resting-place : in this way that thunderbolt
does not destroy him, — for this reason he places it
near the Garhapatya fire.
20. He then carries it north of the Ahavaniya
fire ^. For water is female and fire is male : hence
^ After the water has been brought forward by the Adhvaryu from
the house of the Garhapatya fire, its technical name is Prawita,^,
lO ^ATAPATHA-BRAHMAA^A.
a copulation productive of offspring is thereby
effected. And in this way alone a regular copu-
lation can take place, since the woman lies on the
left (or north) side of the man.
2 1 . Let nobody pass between the water (and the
fire), lest by passing between them he should dis-
turb the copulation which is taking place. Let him
set the water down without carrying it beyond (the
north side of the fire, i. e. not on the eastern side) ;
nor should he put it down before reaching (the
north side, i. e. not on the western side). For, if
he were to put the water down after carrying it
beyond, — there being, as it were, a great rivalry
between fire and water, — he would cause this rivalry
to break forth on the part of the fire ; and when they
(the priests and the sacrificer) touch the water of
this (vessel), he would, by carrying it and setting it
down beyond (the northern side), cause the enemy
to rise (spirt) in the fire. If, on the other hand, he
were to put it down before gaining (the northern
side), he would not gain by it the fulfilment of the
wish for which it has been brought forward. Let
him therefore put it down exactly north of the
Ahavaniya fire.
2 2. He now strews sacrificial grass all round (the
fires) \ and fetches the utensils, taking two at a
' brought forward.' On putting it down north of the Ahavaniya,
he covers the jug over with sacrificial grass.
1 Katy. St. II, 3, 6 : ' Having strewn sacrificial grass around the
fires, beginning on the east side,' which the Comm. interprets :
* He strews eastward and northward-pointed grass around first
the Ahavaniya, then the Garhapatya, and last the Dakshi;/agni,
beginning each time on the eastern side, and then moving around
from left to right, and turning his right side towards the fire, so as
to end on the north side ' (cf. Katy. IV, 13, 15). The Paddhati, on
I KAiVDA, I ADIIYAYA, 2 BRAHMAi\^A, I. II
Katy. IV, 13, 15). The Paddhati, on
I KAiVDA, I ADIIYAYA, 2 BRAHMAi\^A, I. II
time, viz. the winnowing basket and the Agnihotra
ladle, the wooden sword and the potsherds, the
wedge and the black antelope skin, the mortar and
the pestle, the large and the small mill-stones.
These are ten in number ; for of ten syllables con-
sists the Vira^ (metre), and radiant (vira^)i also is
the sacrifice : so that he thereby makes the sacrifice
resemble the Vira^. The reason why he takes two
at a time is, because a pair means strength ; for
when two undertake anything, there is strength in
it. Moreover, a pair represents a productive copu-
lation, so that a productive copulation (of those
respective objects) is thereby effected.
Second BRAiiMAiVA.
I. Thereupon he takes the winnowing basket and
the Agnihotra ladle '\ with the text (Va^. S. I, 6 b):
'For the work (I take) you, for pervasion (or accom-
plishment) you two ! ' For the sacrifice is a work :
hence, in saying 'for the work you two,' he says, 'for
the sacrifice.' And 'for pervasion you two,' he says,
the other hand, following Apastamba, interprets it to the effect that
on the eastern and western sides he strews the grass with its tops
turned northward, and on the southern and northern sides with the
tops turned eastward.
^ Or, 'and the sacrifice also is Vira^,' as the scholiast inter-
prets the passage on the ground that at the performance of the
G^yotish/oma 190 stotriya verses are used, and that this number
is dividable by ten, the number of syllables in the Vira^ metre; cf.
Weber, Ind. Streifen I, 36, note 4. See also X, 4, 3, 21, where the
fire is identified with the vira^ on the ground that there are ten
fires, viz. eight dhishwya fires and the Ahavaniya and Garhapa-
tya. In VIII, 4, 5, 5 vira^ is explained as ' that which rules.'
^ For the Agnihotra-havawi or ladle used for making the
morning and evening milk-oblations, see note on I, 3, i, i. tor
the winnowing basket (.yurpa), see I, i, 4, 19 seq.
1 2 5ATAPATHA-BRAHMAiVA.
because he, as it were, pervades (goes through,
accomplishes) the sacrifice.
2. He then restrains his speech ; for (restrained)
speech means undisturbed sacrifice ; so that (in so
doing) he thinks : * May I accomphsh the sacrifice!'
He now heats (the two objects on the Garhapatya),
with the formula (Va^. S. I, 7 a) : * Scorched is the
Rakshas, scorched are the enemies!' or (Vaf. S. I,
7b):' Burnt out is the Rakshas, burnt out are the
enemies ! '
3. For the gods, when they were performing the
sacrifice, were afraid of a disturbance on the part of
the Asuras and Rakshas: hence by this means
he expels from here, at the very opening^ of the
sacrifice, the evil spirits, the Rakshas.
'
3. For the gods, when they were performing the
sacrifice, were afraid of a disturbance on the part of
the Asuras and Rakshas: hence by this means
he expels from here, at the very opening^ of the
sacrifice, the evil spirits, the Rakshas.
4. He now steps forward (to the cart -), with the
text (Va^. S. I, 7 c) : 'I move along the wide aerial
realm.' For the Rakshas roams about in the air,
rootless and unfettered in both directions (below and
above) ; and in order that this man (the Adhvaryu)
may move about the air, rootless and unfettered in
both directions, he by this very prayer renders the
atmosphere free from danger and evil spirits.
5. It is from the cart that he should take (the rice
required for the sacrifice). For at first the cart (is
the receptacle of the rice) and afterwards this hall ;
^ Literally, ' from the very mouth,' which refers both to the
mouth or hollow part of the two vessels (from which the enemies
are, as it were, burnt out), and to the opening of the sacrifice.
The same symbolical explanation is met with on the occasion of
the heating of the sacrificial spoon, I, 3, i, 5.
"^ The cart containing the rice or barley, or whatever material
may be used instead, stands behind (i. e. west of) the Garhapatya,
fitted with all its appliances (except the oxen). Katy. ^r. II, 3, 12.
Rice-grains, as the most common material, will be assumed to con-
stitute the chief havis (sacrificial food) at the present sacrifice.
I KANDA, I ADHYAYA, 2 BRAHMAiVA, 8. 1 3
and because he thinks 'what was at first (in the
cart, and hence still unimpaired by entering the
householder's abode), that I will operate upon ; ' for
that reason let him take (rice) from the cart.
6. Moreover, the cart represents an abundance ;
for the cart does indeed represent an abundance :
hence, when there is much of anything, people say
that there are ' cart-loads ' of it. Thus he thereby
approaches an abundance, and for this reason he
should take from the cart.
7. The cart further is (one of the means of) the
sacrifice ; for the cart is indeed (one of the means
of) sacrifice. To the cart, therefore, refer the (fol-
lowing) Ya^s-texts, and not to a store-room, nor to
a jar. The i?/shis, it is true, once took (the rice)
from a leathern bag, and hence, in the case of the
7?/shis, the Ya^s-texts applied to a leathern bag.
Here, however, they are taken in their natural
application. Because he thinks 'from (or, by means
of) the sacrifice I will perform the sacrifice/ let him,
therefore, take (rice) from the cart.
8. Some do indeed take it from a (wooden) jar.
In that case also he should mutter the Ya^us-texts
without omitting any ; and let him in that case take
(the rice) after inserting the wooden sword ^ under
8. Some do indeed take it from a (wooden) jar.
In that case also he should mutter the Ya^us-texts
without omitting any ; and let him in that case take
(the rice) after inserting the wooden sword ^ under
^ The sphya is a straight sword (kha 3j 33 } 39- It is used for various purposes calculated to sym-
bolically insure the safe and undisturbed performance of the sacri-
fice. On the present occasion it represents the yoke, by touching
which (par. 10) the cart is connected with the sacrifice. At the
close of the sacrifice also the oftering spoons are, as it were, un-
yoked (or relieved of their duties), by being placed on the yoke, if
the rice was taken from the cart ; or on the wooden sword lying on
the jar, if it was taken from the latter. See I, 8, 3, 26.
14 SATAPATIIA-BRAHMAiVA.
(the jar). He does so, thinking 'where we want
to yoke, there we unyoke;' for from the same place
where they yoke, they also unyoke.
9. (Like) fire, verily, is the yoke of that very cart;
for the yoke is indeed (like) fire: hence the shoulder
of those (oxen) that draw this (cart) becomes as if
burnt by fire. The middle part of the pole behind
the prop represents, as it were, its (the cart's) altar^ ;
and the enclosed space of the cart (which contains
the rice) constitutes its havirdhanam (receptacle
of the sacrificial food) ^.
10. He now touches the yoke, with the text
(Va^. S. I, 8 a) : ' Thou art the yoke (dhur) ; injure
(dhtirv) thou the injurer ! injure him that injures
us ! injure him whom we injure !' For there being
a fire in the yoke by which he will have to pass
when he fetches the material for the oblation, he
thereby propitiates it, and thus that fire in the yoke
does not injure him when he passes by.
11. Here now Aru;^i said: 'Every half-moon^
I destroy the enemies.' This he said with reference
to this point.
^ The pole of an Indian cart consists of two pieces of wood, joined
together in its forepart and diverging towards the axle. Hence, as
Saya«a remarks, it resembles the altar in shape, being narrower
in front and broader at the back, the altar measuring twenty-four
cubits in front and thirty cubits at the back. At the extreme end
of the pole a piece of wood is fastened on, or the pole itself is
turned downwards, so as to serve as a prop or rest (popularly
called ' sipoy ' in Western India, and ' horse ' in English).
^ The havirdhana (-ma« ^as (barbarians).'
24 i-ATAPATHA-BRAHMAJVA.
2. Its white and black hairs represent the Rik-
verses and the Saman-verses; to wit, the white the
Saman and the black the Rik\ or conversely, the
black the Saman and the white the Rik. The
brown and the yellow ones, on the other hand,
represent the Ya^us-texts.
2. Its white and black hairs represent the Rik-
verses and the Saman-verses; to wit, the white the
Saman and the black the Rik\ or conversely, the
black the Saman and the white the Rik. The
brown and the yellow ones, on the other hand,
represent the Ya^us-texts.
3. Now this same threefold science is the sacri-
fice ; that manifold form, that (varying) colour of
this (science) is what is (represented by) this
black antelope skin. For the completeness of the
sacrifice (he takes the skin) : hence the rite of ini-
tiation (for the Soma-sacrifice) is likewise performed
on the black antelope skin ; — for the completion of
the sacrifice : hence it is also used for husking and
bruising (the rice) on, in order that nothing of the
oblation may get spilt ; and that, if any grain or
flour should now be spilt on it, the sacrifice would
still remain securely established in the sacrifice. For
this reason it is used for husking and bruising upon.
4. He thus takes the black antelope skin, with
the text (Va^". S. I, 14 a): 'Bliss-bestowing (carman)
art thou!' For /barman ('hide ') is the name of that
(skin of the) black deer used among men, but
carman (bliss) is (that used) among the gods; and
for this reason he says, ' Bliss-bestowing art thou ! '
He shakes it, with the text (Vd^. S. I, 14 b),
' Shaken off is the Rakshas, shaken off are the
enemies ! ' whereby he repels from it the evil spirits,
the Rakshas. He shakes it whilst holding it apart
from the vessels ^ ; whereby he shakes off whatever
impure matter there may have been on it.
^ According to some exegetes the Adhvaryu himself must step
beyond (i. e. aside from) the vessels when he shakes the skin ;
according to others, he should not move, but only hold the skin
I KANDA, I ADHYAYA, 4 BRAHMAiVA, 7. 25
5. He spreads it (on the ground with the hairy
side upwards, and) with its neck-part turned to the
west\ with the text (Va^. S. I, 14 c) : ' The skin of
Aditi art thou! May Aditi acknowledge thee!'
For Aditi is this earth, and whatever is on her,
that serves as a skin to her: for this reason he says,
' The skin of Aditi art thou ! ' And ' may Aditi
acknowledge thee ! ' he says, because one who is
related (to another) acknowledges (him). Thereby
he establishes a mutual understanding between her
and the black antelope skin, (thinking) ' they will
not hurt each other.' While it is still being held
down with his left hand, —
6. He at once takes the mortar with his right
hand, fearing lest the evil spirits, the Rakshas,
might rush in here in the meantime. For the
priest (brihmawa) ^ is the repeller of the Rakshas :
therefore, whilst it is still being held down with his
left hand, —
7. He puts the mortar (on it), with the text (Va^.
S. I, 14 d, e) : 'A wooden stone (adri) art thou!'
apart from the vessels, so that no impure matter should fall on
them. Some also maintain that the skin should only be shaken
once, whilst others think it should be done three times. Cf. Katy.
Sr. II, 4, 2. Schol.
S. I, 14 d, e) : 'A wooden stone (adri) art thou!'
apart from the vessels, so that no impure matter should fall on
them. Some also maintain that the skin should only be shaken
once, whilst others think it should be done three times. Cf. Katy.
Sr. II, 4, 2. Schol.
^ Special mention is here made of this feature, since as a rule
(KSty. I, 10, 4) the skin is spread with its neck-part turned east-
wards. He lays it down on the north side of the sacrificial ground,
either west of the utkara (the mound formed by the earth dug
out in constructing the altar, and by other rubbish) or exactly
north of the Garhapatya. Schol. on Katy. II, 4, 3.
2 Only a Brahman can perform sacrifice. If, as is permitted in
certain ceremonies, a Kshatriya or Vai^ya officiates, he, as it were,
becomes a Brahman (and is addressed as such) for the occasion,
by means of the diksha, or rite of initiation. Cf. 6'at. Br. Ill,
2, I, 39; XIII' 4, I. 3-
26 S-ATAPATHA-BRAHMAiVA.
or 'A broad-bottomed stone (gravan) art thou!'
For, just as there (in the Soma-sacrifice) they press
king Soma out with stones (grdvan), thus here
also he prepares the oblation (havirya^/^a) by
means of the mortar and pestle, and the large and
small mill-stones \ Now 'stones (adraya/^)' is
the common name of these, and therefore he says,
' a stone art thou.' And ' wooden,' he calls it, be-
cause this one (the mortar) really is made of wood -.
Or, he says, 'a broad-bottomed stone (gravan) art
thou,' because it is both a stone and broad-bottomed.
He adds : ' May Aditi's skin acknowledge (receive)
thee ! ' whereby he establishes a mutual understand-
ing between it (the mortar) and the black antelope
skin, thinking: ' they will not injure each other.'
8. He then pours the (two portions of) rice (from
the winnowing basket into the mortar), with the text
(Va^. S. I, 15 a) : 'Thou art the body of Agni,
thou the releaser of speech ! ' For it is (material
for) sacrifice, and hence (by being offered in the fire)
it becomes Agni's body. ' The releaser of speech,'
he adds, because he now releases that speech which
he restrained when he was about to take the rice
(from the cart). The reason why he now releases his
speech, is that the sacrifice has now obtained a firm
footing in the mortar, that it has become diffused ;
and for this reason he says, ' the releaser of speech ! '
* Here, as in I, 5, 2, 11 (havirya^we 'tha saumye 'dhvare),
we have the simple division of the .Srauta-sacrifices into obla-
tions (of ghee, milk, rice, barley, &c.) and libations (of Soma).
More usually the pa^ubandhu, or animal-sacrifice, is added as
a third division. See also I, 7, 2, lo.
* The mortar (ulfikhala) and pestle (m us a la) are to be made
of very hard wood, viz. both of vara«a wood (Cratcega Roxburghii),
or the mortar of pala^-a wood (Butea Frondosa), and the pestle of
I KANDA, I ADHYAVA, 4 BRAHMAiVA, II. 27
See also I, 7, 2, lo.
* The mortar (ulfikhala) and pestle (m us a la) are to be made
of very hard wood, viz. both of vara«a wood (Cratcega Roxburghii),
or the mortar of pala^-a wood (Butea Frondosa), and the pestle of
I KANDA, I ADHYAVA, 4 BRAHMAiVA, II. 27
9. Should he, however (by some accident), utter
any human sound before this time, let him in that
case mutter some J^zk or Ya^is-text addressed to
Vish;2u ^ ; for Vish;m is the sacrifice, so that he
thereby again obtains a hold on the sacrifice, and
penance is thereby done by him (for not keeping
silent). He adds : ' For the pleasure of the gods
I seize thee!' for the oblation is taken with the
intention ' that it shall gladden the gods.'
10. He now takes the pestle, with the text (Va^.
S. I, 14 b), * A large, wooden stone art thou!' for
it is a large stone, and made of wood, too. He
thrusts it down, with the text (Va^. S. I, 14 c), 'Do
thou prepare this oblation for the gods - ! do thou
prepare it thoroughly!' thereby saying, 'Get this
oblation ready for the gods ! get it quite ready ! '
11. He then calls the Havishkr/t^ (preparer
of the sacrificial food), ' Havishkr/t, come hither !
Havishkm, come hither ! ' The Havishkm ^ no
doubt is speech, so that he thereby frees speech from
khadira wood (Acacia Catechu). The former is to be of the height
of the knee, and the latter three aratnis (cubits) long. Schol. on
Katy. I, 3, 36 ; M. Miiller, Die Todtenbestattung bci den Brah-
manen, Zeitsch. der D. Morg. Ges. IX, p. xl.
' Katy. ^r. 11, 2, 6-7 lays down the general rule, that if the
Brahman or Adhvaryu (and according to some, the sacrificer also)
by some slip were to utter any sound during the time for which
restraint of speech (vag-yama) is enjoined, they must atone for
the transgression by muttering some mantra addressed to Vishwu,
such as the couplet (Va^. S. V, 38, 41), ' Widely, O Vish;m, stride !'
&c., or the formula (ib. I, 4), ' O Vish;m, preserve the sacrifice !'
2 Or ' for the god,' ' for the goddess,' as the case may be.
^ Or, he pronounces the havishkr/t formula, see next note.
According to Katy. Sr. II, 4, 13 he calls out three separate times.
* Havishkra denotes not only the person that prepares the
oblation, but also this formula by which that person is called.
28 ^-ATAPATHA-BRAHMAiVA.
restraint. And speech, moreover, represents sacrifices
so that he thereby again calls the sacrifice to him.
12. Now there are four different forms of this
call, viz. 'come hither (ehi)!' in the case of a
Brahman; ' approach (agahi) !' and 'hasten hither
(adrava) !' in the case of a Vai^^ya and a member of
the military caste (ra^anyabandhu -) ; and 'run
hither (adhava) !' in that of a .Stadra. On this
occasion he uses the call that belongrs to a Brah-
man, because that one is best adapted for a sacrifice,
and is besides the most gentle : let him therefore
say, 'come hither (ehi) !'
On this
occasion he uses the call that belongrs to a Brah-
man, because that one is best adapted for a sacrifice,
and is besides the most gentle : let him therefore
say, 'come hither (ehi) !'
13. Now in former times it was no other than the
wife (of the sacrificer) who rose at this (call, to act)
as Havishkrzt; therefore now also (she or) some
one (priest)^ rises in answer to this call. And at
the time when he (the Adhvaryu) calls the Havish-
] ^, fern.). The
offering-spoon (sru-^), namely, is female, and the
dipping-spoon is male, so that, although in this way
several women meet together, the one that is, as it
were, the only male youth among them, goes there
first, and the others after him. This is the reason
why he brushes the dipping-spoon first, and after-
wards the other (offering-)spoons.
10. Let him brush them so as not to spatter
anything towards the fire, as he would thereby
bespatter him, to whom he will be bringing food,
with the slops of the vessels : therefore let him
brush them so as not to spatter anything towards
the fire, that is to say, after stepping outside (the
Ahavaniya fire-house) towards the east.
11. Here now some throw the grass-ends used for
cleaning the spoons into the (Ahavaniya) fire. ' To
the veda (grass-bunch) they assuredly belonged, and
the spoons have been cleaned with them : hence it
is something that belongs to the sacrifice, and (we
throw it into the fire) in order that it should not
become excluded from the sacrifice/ thus (they argue).
Let him, however, not do so, since he would thereby
make him to whom he will offer food, drink the
slops of the vessels \ Let him therefore throw them
away (on the heap of rubbish).
12. He (the Agnidhra) then girds the wife (of the
^ The Black Ya^us (Taitt. Br. Ill, 3, 2, i) prescribes that the
grass-ends, after the brushing, should be thrown into the fire, and not
on the heap of rubbish, as some do ; or at all events they should
not be thrown on the utkara, without their having been previously
washed with water, as they would otherwise bring ill-luck to the
cattle.
72 DATAPATH A-BRAHMAJVA.
sacriflcer)^ She, the wife, truly is the hinder
part of the sacrifice. ' May the sacrifice go on
increasing before me!' thus (she thinks while) he
girds her, thinking, 'may she sit thus girt by my
sacrifice !'
13. He girds her with a cord (yoktra) : for with
a cord (yoktra) they yoke the draught-animal
(yogya). Impure indeed is that part of woman
which is below the navel ; and therewith she will
be facing the sacrificial butter : that part of her
he thereby conceals with the cord, and only with
the pure upper part of her body she then faces the
sacrificial butter. This is the reason why he girds
the wife ^.
14. He girds her over the garment. Now the
garment represents the plants, and (the cord repre-
sents) Varu^^a's noose ^ (ra^u) : hence he thereby
places the plants between (her and the noose), and
This is the reason why he girds
the wife ^.
14. He girds her over the garment. Now the
garment represents the plants, and (the cord repre-
sents) Varu^^a's noose ^ (ra^u) : hence he thereby
places the plants between (her and the noose), and
^ The mistress of the house is seated south-west of the Garha-
patya fire [with bent (or raised) knees and her face turned towards
north-east]. The Agnidhra then girds her round the waist, outside
the garment, with a triple cord of reed-grass (muw^a). Katy. 11,
7, i; and Saya;/a on our passage.
2 According to Taitt. Br. Ill, 3, 3, 2-3 the symboHcal meaning
of this act is, that it represents the vratopanayana, or initiation
of the wife into the sacred rite. The girding of the wife would thus
possess a significance similar to that of the ordinary upanayana,
or investiture of the youth with the sacred cord.
^ The noose (pa^a) is one of the chief attributes of God
Varuwa, the symbol of his supreme power and his abhorrence of
sin. Thus we read in Atharva-veda IV, 16, 4 seq. : 'And if one were
to flee far beyond the sky, one would not escape from king Varuwa.
From heaven his spies issue forth to this (world), and with their
thousand eyes survey the earth. King Varuwa sees all that happens
between heaven and earth and beyond them : the very twinklings
of the eyes of men are numbered by him. . . . May all those bale-
ful nooses of thine, O Varu;/a, that are thrown sevenfold and three-
I KAJVDA, 3 ADHYAYA, I BRAHMAiVA, 1 7. 73
thus that noose of Varu;^a does not injure her. This
is the reason why he girds her over the garment.
15. He girds her, with the text (Va^. S. I, 30),
'A zone art thou for Aditi!' Aditi, indeed, is this
earth. She is the wife of the gods, and that one
is his (the sacrificer's) wife. It is for the latter,
accordingly, that he makes it a zone instead of a
noose (or string). A zone means a girdle, and he
thereby makes it this for her.
16. Let him not make a knot \ for the knot is
Varu;^a's (attribute) ; and Varu;^a would lay hold
on the (sacrificer's) wife, if he were to make a knot.
For this reason he does not make a knot.
17. He twists it through upwards^, with the text
(Vi^. S. I, 30), ' The pervader •'' of Vish;ai art thou!'
Let her not sit to the west of the sacrifice, with her
face towards the east. For Aditi is this earth *, she
is the wife of the gods, and she indeed sits on the
west of the sacrifice of the gods, with her face turned
fold, ensnare him who speaks untruth, and pass by him who speaks
the truth ! '
^ Taitt. Br. Ill, 3, 3, 4, on the contrary, prescribes a knot
(granthi/« grathnati), as the symbol which is to secure all
blessings for her.
2 He winds the cord round her waist from left to right (prada-
kshiwam), and having fixed the southern end by twice twisting round
the northern one, he draws the southern end through the encircling
cord upwards (so as to hang down, uparish/al lambayet, Sayawa.
Katy. II, 7, I, &c., ScholL).
2 He winds the cord round her waist from left to right (prada-
kshiwam), and having fixed the southern end by twice twisting round
the northern one, he draws the southern end through the encircling
cord upwards (so as to hang down, uparish/al lambayet, Sayawa.
Katy. II, 7, I, &c., ScholL).
3 Veshya=:vyapaka, Mahidh. ; 'perhaps a headband,' St.
Petersb. Diet. It is apparently an etymological play on the name
of Vish;/u (? the all-pervading sun). The formula, according
to Mahidhara, is addressed to the southern end of the cord which
is drawn through the girdle (? the pervading ray of ^'ish;/u).
* Aditi is the earth and therefore the altar, which represents the
earth : hence Aditi, in the shape of the altar, looks towards the east.
74 ^-ATAPATHA-BRAHMAiVA.
towards the east : and this lady would, therefore,
raise herself to her (Aditi), and would speedily go
to yonder world. And thus (viz. by sitting in the
prescribed way) she lives for a long time, thus she
propitiates her (Aditi), and thus the latter harms her
not. For this reason let her sit somewhat to the
south.
1 8. She looks down upon the sacrificial butter ^ ;
for assuredly that wife is a woman, and the butter
(represents) seed : hence a productive union is
thereby brought about. For this reason she looks
towards the butter.
19. She looks, with the text(Va^. S. I, 30), ' With
an unimpaired eye I look on thee;' whereby
she says, ' with an uninjured eye I look on thee.' —
' Agni's tongue art thou!' for when they offer up
that (butter) in the fire, then Agni's tongues, as it
were, issue forth: therefore she says, 'Agni's tongue
art thou!' — 'A good caller ^ of the gods,' whereby
she says, 'well for the gods;' — 'be thou for every
dainty (or, sacrificial site, dhaman), for every
prayer of mine!' whereby she says, 'for every
sacrifice of mine be thou (a good caller)!'
20. Having then taken up the butter (from the
^ He takes the pot containing the clarified butter from the fire,
with the text (Vag. S. I, 30): 'For juice thee !' [see I, 2, 2, 6,]
puts it down on the ground before the sacrificer's wife and bids her
look down on it. Katy. II, 7, 4.
^ Suhu/^. The Kawva recension and Taitt. S. I, i, 10, 3 have
subhij^, 'well-being, good,' which reading seems also to be presup-
posed by our author's explanation ' well (or good) for the gods.'
The Black Ya^us assigns this entire mantra to the Adhvaryu, when
he has taken the butter from the Ahavaniya, and puts it down north
of the altar. In other respects also it differs considerably from the
order followed by our author.
I KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 2 1. 75
In other respects also it differs considerably from the
order followed by our author.
I KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 2 1. 75
ground), he (the Agnidhra) carries it eastwards. In
the case of one whose Ahavaniya fire is used for the
cooking, he (now in the first place) puts it on the
Ahavaniya, thinking, ' My oblation shall be entirely
cooked on the Ahavaniya ^'' The reason why he
first puts it thereon (viz. on the Garhapatya) is,
because he will have to make the wife look at it :
for it would not be proper, if he were to take it (from
the Ahavaniya) to the west in the midst of the per-
formance, for the purpose of making the wife look
at it ; and if he were not to let the wife look at it
at all, he would thereby exclude her from the sacri-
fice. And in this way, then, he does not exclude
the (sacrificer's) wife from the sacrifice : therefore
he does not take it eastwards till after melting it
close by the wife (on the Garhapatya), and making
her look at it. In the case of one who (through
death or from other causes) has not his wife with
him, he puts it from the very beginning on the Aha-
vaniya. He then takes it again from thence and
puts it down within the altar.
21. Here now they say, — ' He must not place it
within the altar; for from that (butter) they make
the oblation to the wives of the grods ^ : he therefore
excludes the wives of the gods from the company (of
^ According to the ritual of the Black Ya^us, the butter, after
the sacrificer's wife has looked at it, is again heated on the Garha-
patya fire, in order to remove the impurity which has thereby been
imparted to it.
2 The patnisawya^as are four oblations of butter to Soma,
Tvash/rz', the wives of the gods, and Agni Gr^liapati respectively,
made at the end of these sacrifices. See I, 9, 2, i. It would
seem that, according to the ritual of the Black Ya^us, the butter is
not put on the altar, but on a line drawn with the wooden sword
north of the altar. See p. 74, note 2.
76 i-ATAPATHA-BRAHMAJVA.
their husbands) \ and thereby his (the sacrificer's)
wife becomes dissatisfied with her own husband.'
Ya^;2avalkya, however, said in reference to this point,
* Let it be so as it has been prescribed for the wife !
who would care whether his wife may consort with
other men ^ ?' ' As the altar is (part of the) sacrifice,
and the butter is (part of the) sacrifice, I will build
up the sacrifice from out of the sacrifice!' thus
thinking, let him place it within the altar.
22. The two strainers are lying in the sprinkling
water. He takes them from thence and purifies
(ut-p{i) the butter with them. Now one of them is
related to the wind (that blows) upwards (utpa-
vana)^, so that he thereby makes it (the butter)
sacrificially pure.
23. He clarifies it, with the text (Vaf. S. I, 31),
' By the impulse of Savitrz I purify thee with a
flawless purifier (strainer), with the rays of the sun !'
The meaning (of this formula) is the same (as before).
23. He clarifies it, with the text (Vaf. S. I, 31),
' By the impulse of Savitrz I purify thee with a
flawless purifier (strainer), with the rays of the sun !'
The meaning (of this formula) is the same (as before).
24. He then purifies the sprinkling water with the
strainers covered with butter, with the text (Va^. S.
* Avasabha,^ karoti = avagata_i;^anasamuha// karoti, Say.; the
gods are supposed to be assembled around the altar (of. I, 3, 3,
8) : hence by placing the butter, from which the oblations to the
wives of the gods are to be made, within the altar, the Adhvaryu
would separate the wives from their husbands.
^ I am not quite certain as to whether this last scornful remark
is really to be assigned to Ya§-?iavalkya. The Ka;/va text has, —
Ya^navalkya, however, said, 'Let him place it within the altar!'
thus he said. ' Let it be so as it has been prescribed for the wife,'
thus (thinking) let him place it, whether or not she consort with
other men.
^ Probably the same as ud-ana (breathing upwards or inspira-
tion), which one of the strainers is said to represent in I, i, 3, 2.
See also I, i, 3, 6 ; Taitt. Br. Ill, 3, 4, 4. The St. Petersburg
Dictionary proposes the meaning * an implement for cleaning ' for
utpavanain this passage.
I KANDA, 3 ADHYAYA, I BRAHMAiVA, 26. 77
I. 31)' 'By the impulse of Savim I purify you (O
waters) with a flawless purifier, with the rays of the
sun!' The meaning is the same (as before).
25. The reason why he purifies the sprinkling
water with the strainers covered with butter is, that
he thereby puts milk into the water, and that the milk
thereby (becomes) beneficial ^ in the water, for, when
it rains, plants are thereby produced ; and on eating
the plants and drinking the water, vital fluid (serum)
results therefrom : and thus (he does this) in order
to supply the vital fluid (of the sacrificer).
26. He then looks down on the butter. Here now
some make the sacrificer look down. Yaf^;^avalkya,
however, said in reference to this point, — 'Why do not
(the sacrificers) themselves become (act as) Adhvaryu
priests ? and why do not they (the sacrificers) them-
selves recite when far higher blessings are prayed
for 2 ? How can these (people) possibly have faith
in this^.^ Whatever blessing the officiating priests
invoke during the sacrifice that is for the benefit of
the sacrificer alone.' The Adhvaryu should accord-
ingly look down on it.'
^ A play on the word hitam, which means both 'put, placed,'
and ' beneficial, salutary.'
^ The Ka«va text has as follows, — Here now some make the
sacrificer eye it, arguing, ' whatever blessing (resides therein) that
he should himself pray for.' Ya^?iavalkya, however, said in re-
ference to this point, ' Why then does not he himself become
Adhvaryu ? and why does he not recite (the solemn prayers of the
'H.otn priest), and that when they pray for higher blessing ? What-
ever blessing the priests invoke at the sacrifice, that they invoke for
the sacrificer alone;' thus he said. The Adhvaryu, therefore,
should look down on it.
^ Tesha/W j-akhinam atraivavekshawaw/ ya^amanenaiva kartavyam
iti kasmat kara^at jraddha ^ata, evam ta;« jraddham prahasya, Say.
The Ka;/va text omits this derisive remark.
78 ^ATAPATHA-BRAHMAA^A.
27. He looks down on it. The eye assuredly is
the truth, for the eye is indeed the truth. If, there-
fore, two persons were to come disputing with each
other and saying, ' I have seen it!' 'I have heard
it!' we should believe him who ; aid, 'I have seen
it!' and not the other: hence he thereby causes it
(the butter) to increase by means of the truth.
28. He looks down on it, with the text (Va^. S. I,
31), 'Lustrous art thou! resplendent art thou! im-
mortal (or, ambrosia) art thou !' That prayer is
indeed true, for that (butter) is lustrous, it is
resplendent, it is immortal: hence he thereby causes
it to increase by that (prayer) which is true.
Second BRAHMAiVA.
1. Now the sacrifice is the man. The sacrifice is
the man for the reason that the man spreads (per-
forms) it; and that in being spread it is made of
exactly the same extent as the man^ : this is the
reason why the sacrifice is the man.
2. The^uhu (spoon) further belongs to that (man-
shaped sacrifice) and so does the upabhr/t ; and the
dhruva^ represents its trunk. Now it is from the
^ The sacrifice is the representation of the sacrificer himself;
and hence its dimensions are to be those of a man, viz. the altar
(vedi) on its western side is to measure a fathom, or space between
the extreme ends of the outstretched arms (? of the sacrificer),
which is supposed to be equal to the size of a man ; see I, 2, 5, 14.
Originally these measurements were no doubt relative to the size of
the sacrificer ; but it is doubtful whether this was still the case at
the time of our author.
"^ For a description of these spoons, see p. 67, note 2. Thc^^uhQ
is supposed to represent the right, and the upabhr/t the left arm,
and the dhruva the trunk.
I KANDA, 3 ADHYAYA, 2 BRAHMAiVA, 8. 79
trunk that all these limbs proceed, and for this rea-
son the entire sacrifice proceeds from the dhruva.
3. The dipping-spoon (sruva, masc.) is no other
than the breath. This breath passes through (or,
goes to) all the limbs, and for that reason the dipping-
spoon goes to all the offering-spoons (sru/&, fem.).
3. The dipping-spoon (sruva, masc.) is no other
than the breath. This breath passes through (or,
goes to) all the limbs, and for that reason the dipping-
spoon goes to all the offering-spoons (sru/&, fem.).
4. That ^uhti further is to him no other than
yonder sky, and the upabhr/t this atmosphere, and
the dhruva this same (earth). Now it is from this
(earth) that all the worlds originate : and from the
dhruva, therefore, the whole sacrifice proceeds.
5. The dipping-spoon then is no other than that
blowing one (the wind) ; it is this that sweeps across
all these worlds: and for that reason the sruva
goes to all the offering-spoons.
6. Now when this sacrifice is being performed, it
is performed for the gods, the seasons, and the metres
(or sacred texts). To the gods belongs what sacrificial
food there is, to wit, king Soma and the sacrificial
cake : all this he takes, while announcing it with the
formula, ' I take thee, agreeable to so and so !' for
thus it becomes theirs.
7. And whatever oblations of butter are taken,
they are taken for the seasons and the metres. Every
one of them he takes in the form of butter without
announcing it (to any particular deity). In the ^hul
he takes of it four times (with the sruva from the
pot), in the upabhr^t eight times \
. 8. Now when he takes of it four times (with the
sruva) in the/uhu, he takes it for the seasons, since
^ He takes butter in the ^uhu and upabhr/t by four or eight
ladlings with the dipping-spoon. As we learn further on, the
quantity taken in the ^uhia, by ladUng four times, should exceed
that in the upabhrz't, although the latter requires eight ladlings.
Cf.Kdty. II, 7,13.
8o 5'ATAPATHA-BRAHMAiVA.
he takes it for the fore-offerings \ and the fore-offer-
ings are the seasons : all this he takes in the form of
butter without making any announcement, in order
to avoid sameness ; for if he were to take it with
the formulas 'For Spring (I take) thee!' 'For
Summer — thee!' he would commit (the fau't of) a
repetition ^ : he therefore takes it in the form of
butter without making any announcement.
9. When, on the other hand, he takes eight times
(with the sruva) in the upabhm, he takes it for the
metres^ since it is for the after-offerings^ that he
takes it ; and the after-offerings are the metres : all
this he takes in the form of butter without making
any announcement, in order to avoid .'ameness; for
were he to take it with the formulas 'For the Gaya-
tri — thee!' 'For the Trish/ubh — thee!' he would
commit a repetition : he therefore takes it in the
form of butter without making any announcement.
10. Again, when he takes four times (with the sruva)
^ On the prayao-as, or oblations of clarified butter introductory
to, and the anuya^as, oblations of the same material made subse-
quently to, the chief sacrifice, see I, 5, 3, i seq., and I, 8, 2, i seq.
10. Again, when he takes four times (with the sruva)
^ On the prayao-as, or oblations of clarified butter introductory
to, and the anuya^as, oblations of the same material made subse-
quently to, the chief sacrifice, see I, 5, 3, i seq., and I, 8, 2, i seq.
"^ Repetition of one and the same sacrificial act on the same day
is to be avoided, as far as possible. The repetition in the present
case would consist in his announcing the butter-oblations to the
several deities in the same way as he has done in regard to the rice-
portions. See I, I, 2, 17-18.
^ On the frequent symbolical employment of the metres in the
ritual, as the embodiment of supreme harmony and the eflicacy of
prayer, see Weber, Ind. Stud. VIII, 8 seq. The three principal Vedic
metres are the gayatri (three times eight syllables), the trish/ubh
(four times eleven syllables), and the ^agati (four times twelve
syllables) ; and three anuya^as there are at these sacrifices, viz. to
the barhis or sacrificial grass, to Narai-awsa and Agni Svish-
/akrz't respectively. In the present instance (see par. 16) the trish-
/ubh and ^agati metres are taken together as one, and as a fourth
is added the anush/ubh (four times eight syllables).
I KANDA, 3 ADHYAYA, 2 BRAHMAA^A, 1 4. 8 1
in the dhruva, he takes it for the whole sacrifice, and
all this he takes in the form of butter without mak-
ing any announcement. To whom indeed should he
announce it, since he cuts it off for all the deities ?
He therefore takes it in the form of butter without
making any announcement.
11. Now the sacrificer stands behind the ^uhu,
and he who means evil to him stands behind
the upabhrz't. The eater stands behind the^uhii,
and what (or, he who) is to be eaten stands behind
the upabhrz't. And the^uhta, indeed, is the eater,
and the upabh?^n is that which is to be eaten. In
the ^^uhii he takes four times (with the sruva), and
in the upabhr/t eight times.
12. Now when he takes four times (butter) in the
^uh of Mount Meru lies the city of Amardvati, wherein
the gods dwell ; and beneath Meru lies Iravati, the city of the
Asuras : between these two lies the earth.' Saya//a.
I KANDA, 4 ADHYAYA, I BRAHMAiVA, 36. Ill
harakshas^ for the Asuras. She then followed
Agni : he therefore recites, ' Agni we choose for
messenger,' because he was the messenger of the
gods. — 'As Hot;/ the all-knowing, him!'
I KANDA, 4 ADHYAYA, I BRAHMAiVA, 36. Ill
harakshas^ for the Asuras. She then followed
Agni : he therefore recites, ' Agni we choose for
messenger,' because he was the messenger of the
gods. — 'As Hot;/ the all-knowing, him!'
35. Here now some people recite, ' He who is
the Hotr^ of the all-knowing^;' lest (in saying 'for
Hotri, the all-knowing, him') one should say to
oneself 'enough (i.e. have done)!' This, however,
he should not do ; for by (doing) so they do at
the sacrifice what is human ; and what is human,
is inauspicious at a sacrifice. Therefore, lest he
should do what is inauspicious at the sacrifice,
he should recite, just as it is recited by the 7?/k,
'for Hot/7, the all-knowing, him!' [He continues],
'Performing well this sacrifice!' for he, Agni,
is indeed a good performer of the sacrifice : for
this reason he says, ' performing well this sacrifice.'
She (gayatri, or the earth) sided with the gods,
and the gods thereupon were victorious and the
Asuras were defeated : and verily he for whom,
knowing this, they recite this (verse), is himself
victorious and his adversaries are defeated.
36. He therefore recites this, the eighth (sami-
dheni). This, indeed. Is peculiarly a gayatri
verse, since it is of eight syllables that the gayatri
(metre) consists : for this reason he recites the
eighth (samldheni).
^ Cf. the corresponding passage in Taitt. S. II, 5, 11, 8, where
Daivya is given as the name of the messenger of the Asuras.
^ That is to say, instead of 'Hotarawz vijvavedasam,' they
recite 'Hota yo vijvavedasa// ;' for the reason that Hotaram
(accusative of hotn) might be understood to be 'hota aram,'
aram, 'enough,' being a particle implying a prohibition. Our
author, however, promptly sets his face against this application of
human reasoning to an inspired text.
112 5ATAPATHA-BRAHMAiVA.
Tf^. Here now some people place the two (dhayyas)
additional kindling verses before (the eighth sami-
dheni), arguing, 'The two dhayyas^ mean food:
this edible food we place in front (or, in the mouth,
mukhata//).' But let him not do this: for with
him who inserts the additional verses before (the
eighth), the latter (the eighth) is clearly out of its
place-, since in that case it (and the succeeding
verse) become the tenth and eleventh verses. With
him, on the other hand, for whom they recite this
as the eighth (kindling verse), it is indeed in its
proper place : let him therefore insert the two addi-
tional verses after (the ninth).
38. [He recites the ninth kindling verse]: 'He
who is kindled at the cult' — the cult (adhvara),
doubtless, is the sacrifice : ' he who is kindled at the
sacrifice' he thereby says; — 'Agni, the bright, the
laudable,' for he is both bright and laudable ; — ' the
flamine-locked, him we adore!' for when he is
kindled, his locks, as it were, flame. Previously to
(the beginning of the tenth verse), ' O Agni, wor-
shipped, thou art lit !' let him (the Adhvaryu) put on
Previously to
(the beginning of the tenth verse), ' O Agni, wor-
shipped, thou art lit !' let him (the Adhvaryu) put on
^ Whenever thirteen kindling verses are recited instead of
eleven (or counting the repetitions of the first and last verses,
seventeen instead of fifteen), the two verses Rig-veda III, 27, 5 and 6
are inserted according to our author after the ninth, and according
to others before the eighth, samidheni. They are called dhayya,
probably derived from dha,'to put, add,' whilst those ritualists whose
practice is here rejected apparently connect the word with the
root dha (dhe), 'to suck.'
2 According to Saya«a, because it no longer occupies the eighth
place for which it is specially appropriate on account of its being,
according to our author, 'peculiarly a gayatri (eight-syllabled)
verse.' This reasoning is far from satisfactory, since the two
dhayyas (Rig-veda III, 27, 5 and 6) are also gayatri verses.
I KAiVDA, 4 ADHYAYA, I BRAHMAA^A, 40. I I 3
all the kindling-sticks with the exception of the
one stick (which is to be put on at the after-
offerings i); for it is now that the Hotri completes
(the kindling); and what then is left of the kindling-
sticks, other than the one stick, that is left (un-
used altogether) ; and what is left (unused) of the
sacrifice, that is left for his (the sacrificer's) spiteful
enemy: let him, therefore, previously to this (verse),
put on all the samidhs, save one.
39. [He continues] : ' Adore, good worshipper,
the gods!' worship (adhvara) doubtless means
sacrifice : ' adore the gods, good sacrificer' he thereby
says; — 'Oblation-bearer, sure, art thou!' for he,
Agni, Is indeed the bearer of oblations : for this
reason he says ' oblation-bearer, sure, art thou.'
[He recites the last samidheni]: 'Make offer-
ings ! do reverence ! Him, Agni, while the cult pro-
ceeds, for your oblation-bearer choose !' by this (verse)
he urges them on : ' make offerings and worship !
do this for (the accomplishment) of whatever desire
you kindled him ! ' this is what he thereby means to
say. ' Him, Agni, while the cult proceeds,' he says,
because cult means sacrifice : hence he thereby says,
' him, Agni, whilst the sacrifice proceeds ;'-r— ' for your
oblation-bearer choose!' for he, Agni, is indeed the
oblation-bearer, and for this reason he says 'for
your oblation-bearer choose (him)!'
40. This tristich, containing (the word) 'cult
(adhvara),' he thus recites. For once when the
gods were engaged in sacrificing, their rivals, the
Asuras, wished to injure (dhurv, dhvar) them;
but, though desirous of injuring them, they were
1 See I, 8, 2, 3.
[12] I
114 i-ATAPATHA-BRAHMAiVA,
This tristich, containing (the word) 'cult
(adhvara),' he thus recites. For once when the
gods were engaged in sacrificing, their rivals, the
Asuras, wished to injure (dhurv, dhvar) them;
but, though desirous of injuring them, they were
1 See I, 8, 2, 3.
[12] I
114 i-ATAPATHA-BRAHMAiVA,
unable to injure them and were foiled : for this rea-
son the sacrifice is called adhvara ('not damaged,
uninterrupted') ; and for whomsoever, that knows
this, they recite this tristich containing (the word)
adhvara ('cult, sacrifice'), his rival, though desirous
of injuring him, is foiled ; and he (the sacrificer),
moreover, gains as much as one gains by offering a
Soma-sacrifice ^
Second BRAHMAiVA.
1. Now in former times the gods appointed Agni
to the chief (office), namely, that of Hot/V; and
having appointed him to the chief (office) saying ' do
thou carry this our oblation!' they cheered him up,
saying, ' Surely, thou art vigorous ; surely, thou art
equal to this!' thereby endowing him with vigour,
even as in our own days, when they appoint any one
from among their kinsmen to the chief (office), they
cheer him up saying ' surely, thou art vigorous ;
surely, thou art equal to this !' thereby endowing him
with vigour. By what, therefore, he recites after this,
he eulogizes him, puts vigour into him^.
2. 'O Agni, thou art great! O priest (brahma;^a),
O Bharata!' for Agni, indeed, is the brahman
^ Saumya adhvara is the common designation of the solemn
Soma-sacrifice; hence, our author argues, the word adhvara is here
used for sacrifice {ya.gna.) with a view to insure to this offering
the efficacy of a Soma-sacrifice.
^ The invocations he now proceeds to recite, on the termination
of the samidhenis or kindling verses, belong to the class of
formulas called nigada. In the present case, they consist of the
pravara mantra — or formula by which Agni is invited to assist
the sacrificer as Hotr/ or Invoker on the present occasion, as he
has of old assisted his ancestors (cf. the following note) — and of
short detached formulas called nivid. Sayawa on Taitt. S. II, 5, 8.
I KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 4. II5
(sacerdotium) : therefore he says ' O Brahma/2a !' —
' O Bharata' he says, because he (Agni) bears (bhar)
the oblation to the gods : therefore they say ' Agni
is bharata (the bearer).' Or, he, being the breath,
sustains (bhar) these creatures: therefore he says
'O Bharata (sustainer) !'
3. He now calls on (Agni as) the ancestral (Hotrz
priest) ^ He thereby introduces him both to the
J^ishis and to the gods (as if he were to say), ' Of
great vigour Is he who has obtained the sacrifice!'
This is the reason why he calls on (Agni as) the
ancestral (Hotr/).
4. He calls from the remote end (of the sacri-
4. He calls from the remote end (of the sacri-
^ Arsheyam pravr/nite, literally 'he chooses the ancestral'
(r/shi). I take 'arsheyam' as a masculine adjective qualifying a
supplied '(Agni/?/) hotaram.' In this way the formula is explained
by Saya/zaon I, 5, i, 9 (r/shi;/aw sambandhinam adhvaryur hotara»z
vn«ite), and this seems to me the most natural interpretation. It
is true, however, that, as the formula ('he chooses the ancestral')
became stereotyped, its exact import became forgotten, and arsheya
was generally taken as a neuter, either adjective (viz. 'namadheyam,'
'apatyam') or noun (ancestral lineage). Agni is invoked as the
one who has of old officiated as the Hotn of the sacrificer's
ancestors, tliree or five ancestral names being usually mentioned :
thus, in the case of a sacrificer belonging to the (?amadagna Vatsa
family, claiming Bhngu,Aryavana,Apnavana,Aurva, and G^amadagni
as its founders, Agni is invoked, on the present occasion, as
'Bhargava A'yavana Apnavana Aurva G^amadagna ! ' (Ajval.
St. 12, 10, 6; Sayawa on Taitt. S. II, 5, 8). If the sacrificer be-
longs to the Kshatriya or Vaijya castes, the priest substitutes for
the sacrificer's ancestors those of his family priest (purohita)
or his spiritual guide (guru); and in the case of kings the same
course was adopted, or the names of their royal r/shi ancestors
(ra^arshi) were chosen. As to the second pravara, or the
election of the human Hotr/, for the present sacrifice, see I, 5, i, i.
Cf. Max Miiller, History of Ancient Sanskrit Literature, p. 386 seq.;
A.Weber, Ind. Stud. IX, 321 seq.; X, 78 seq. ; M. Haug, Aitar. Br,,
Translation, p. 479.
I 2
Il6 S-ATAPATHA-BRAHMAiVA.
fleer's ancestral line) downwards ; for it is from the
remote end downwards that a race is propagated.
He (the Hotrz) also thereby propitiates the lord of
seniority for him (the Sacrificer) ; for here among
men the father comes first, then the son, and then
the grandson : this is the reason why he calls from
the remote end downwards.
5. Having named (him as) the ancestral one, he
says, ' (thou wert) kindled by the gods, kindled by
Manu ;' for in olden times the gods did kindle him :
for this reason he says 'kindled by the gods;' and
'kindled by Manu' he says, because in olden times
Manu did kindle him : for this reason he says
' kindled by Manu.'
6. He continues, ' Praised by the Tt/shis (wert
thou) ;* for in olden times the Tv/shis did praise him :
for this reason he says ' praised by the T^/shis.'
7. Further, 'Gladdened by bards (vipra);' for
those bards, the J^ishis, indeed gladdened him : for
this reason he says ' gladdened by bards.'
8. Further, 'Celebrated by sages (kavi);' for
those sages, the y?/shis, indeed celebrated him : this
is why he says ' celebrated by sages.'
9. Further, ' Sharpened by the brahman (the Veda
or vedic formulas),' for he is indeed sharpened by
the brahman; — -'the receiver of butter-offerings,' for
he is indeed the receiver of butter-offerines.
Further, ' Sharpened by the brahman (the Veda
or vedic formulas),' for he is indeed sharpened by
the brahman; — -'the receiver of butter-offerings,' for
he is indeed the receiver of butter-offerines.
10. Further, 'The leader of oblations (ya^/7a), the
carrier of (Soma-)sacrifices (adhvara),' for through
him they lead forward all oblations, both the domestic
oblations and the others : this is why he says ' the
leader of oblations.'
11. 'The carrier (rathi) of sacrifices;' for being
a cart (as it were) he conveys the sacrifice to the"
I KANDA, 4 ADHYAYA, 2 BRAHMAA^A, 1 6. II7
gods : this is the reason why he says ' the carrier
of sacrifices.'
12. Further, 'The unsurpassed Hotrz, the sur-
passing bearer of oblations ;' for him the Rakshas
do not surpass (tar): for this reason he says 'the
unsurpassed (attarta) Hot/^zV 'The surpassing
(thrjil, rather 'swift') bearer of oblations,' for he
overcomes (tar) every evil : therefore he says ' the
surpassing bearer of oblations^'
13. Further, 'The mouth-vessel", the offering-
spoon of the gods;' for he, Agni, is indeed the vessel
of the gods : therefore they make offerings in Agni
to all the gods, he being the vessel of the gods. And,
verily, whosoever knows this, obtains the vessel of
him whose vessel he desires to obtain^.
14. Further, 'The cup from which the gods
drink;' for from him, being (as it were) a cup,
the gods drink (the Soma-libations) : for this reason
he says ' the cup from which the gods drink.'
15. Further, 'Thou, O Agni! dost encompass
the gods, as the felly the spokes ;' 'in the same
way in which the felly on all sides encompasses
the spokes, so dost thou on all sides encompass
the gods,' this is what he thereby says.
16. ' Bring hither the gods for the sacrificer!' this
he says in order that he (Agni) may bring the gods
^ At this point of the recitation a pause is made, during which
(as already partly during the preceding recitation) the Adhvaryu
and Agnidhra engage in the acts detailed in I, 4, 4, 13 seq. Cf.
Hillebrandt, Neu und Vollm, p. 81.
^ As-patram: the fire is, as it were, the vessel into which the
sacrificial food is thrown and from which it is eaten by the gods.
^ ? Saya«a supplies * food :' he obtains the vessel of that food of
which he wishes to obtain the vessel.
I I 8 ^ATAPATHA-BRAHMAJVA.
to this sacrificed — ' Bring Agni hither, O Agni !' this
he says in order that he may bring Agni to the
butter-portion intended for Agni. — ' Bring Soma
hither!' this he says in order that he may bring
Soma to the butter-portion intended for Soma. —
'Bring Agni hither!' this he says in order that
he (Agni) may bring Agni hither to that indis-
pensable- cake which is offered to Agni on both
occasions (at the new and the full-moon sacrifices).
—
'Bring Agni hither!' this he says in order that
he (Agni) may bring Agni hither to that indis-
pensable- cake which is offered to Agni on both
occasions (at the new and the full-moon sacrifices).
1 7. And (in the same way) according to the
respective deities^ He then continues, ' Bring
hither the butter-drinking gods!' this he says in
order that he may bring hither the prayagas and
anuyagas (fore and after-offerings), for the prayagas
and anuyigas (represent) indeed the butter-drinking
gods. — ' Bring Agni hither for the Hot;7ship!' this
he says in order that he may bring Agni hither for
the office of Hot;'/. — ' Your own greatness bring
hither!' this he says in order that he (Agni) may
^ Here begins what is called the devatanam avahanam, or
invitation (lit. bringing) of the deities to the oblations. Whilst
the Hot;-/ recites these formulas, the Adhvaryu performs what is
set forth in I, 4, 5, 2 seq.
^ AX'yuta, lit. ' not fallen,' i. e. immutable, invariable. For the
legendary explanation of this epithet of Agni and his oblation,
see I, 6, I, 6 ; 2, 5-6.
' The three preceding invocations are used alike at the new and
full-moon sacrifices, but the subsequent ones differ according to
the oblations that are made, viz. a rice-cake to Indra-Agni (or an
oblation of mixed milk and butter to Indra) at the new-moon
ceremony; and to Agni-Soma at the full-moon sacrifice. Pre-
viously to these an upa///.fuya^a or 'low-voiced oblation ' is made by
some to Agni-Soma at the full moon, and one to Vishwu (or to
Agni-Soma) at the new- moon sacrifice; according to others also
one to Pra^apati, — the names of the gods being whispered in the
respective formulas.
I KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 1 9. II9
bring hither his own greatness ; his own greatness,
in truth, is his voice : hence he says it in order that
he may bring hither his voiced — ' Bring thou hither
(the gods), O G^atavedas-, and offer up a good
oftering!' what deities he bids him bring hither,
with regard to those (deities) he thereby says
* bring them hither!' When he says, 'offer up a
good offering!' he means to say, 'sacrifice in the
proper order!'
18. He recites (the invitatory prayer)^ while stand-
ing, since it is yonder (sky) which he thereby
recites ; for, indeed, the invitator}' prayer (signifies)
yonder (sky), and by it he recites that which is
yonder (sky). This is the reason why he recites
standing.
19. The offering-prayer 3 he pronounces while
sitting, since the offering-prayer (represents) this
(earth) : hence no one pronounces the offering-
prayer while standing ; for the offering-pra}er is
^ Saya//a on Taitt. S. II, 5, 9 explains the formula 'Bring
hither the own greatness' by 'bring hither whatever greatness or
power is peculiar to each of the havis-eating gods,' and he remarks
expressly that it is not to be referred to Agni, as our author certainly
appears to do. Cf. I, 7, 3, 13.
S. II, 5, 9 explains the formula 'Bring
hither the own greatness' by 'bring hither whatever greatness or
power is peculiar to each of the havis-eating gods,' and he remarks
expressly that it is not to be referred to Agni, as our author certainly
appears to do. Cf. I, 7, 3, 13.
- 6^atavedas probably means 'he who knoweth (all) beings,'
but it is more generally explained by ' he who possesseth riches
(or wisdom),' not to mention other interpretations. Acording to
Haug, Ait. Br. vol. ii. p. 224. the proper meaning of the term is
' having possession of all that is born. i. e. pervading it.' He further
mentions that the i?/shis are quite familiar with the idea of the fire
being an all-pervading power; and that by Gatavedas the
' animal fire' is particularly to be understood. Our present fonnula
' a ita vaha ^^^ataveda/; suya^a H yii^x ' somewhat diifers from the
corresponding formula of the TaitL S. II, 5, 9, 5, ' a -^agne devan
vaha suya^ ia. yag^ gataveda/i.'
^ For the anuvakya or invitatory prayer, and the ya^ya or
oflfermg-prayer, see p. 135 note.
1 20 ^-ATAPATHA-BRAHMAiSTA,
this earth, and by it he pronounces that which is
this (earth). This is the reason why he pronounces
the offering-prayer while sitting.
Third BRAHMAisrA.
1. The fire that has been kindled by means of the
kindling verses, assuredly, blazes more brightly than
any other fire ; for, indeed, it is unassailable, unap-
proachable.
2. And in like manner as the fire blazes when
kindled by means of the kindling verses, so also
blazes the priest (brahma;^a) that knows and re-
cites the kindling verses ; for, indeed, he is unas-
sailable, unapproachable.
3. He recites, 'Pra va//^;' for the (word) pri;2a
contains the syllable pra ('forwards;' or, is directed
forwards): hence it is the pra;/a (out-breathing)
which he kindles by this (the first s^midheni). [He
further recites the second verse], ' Come hidier,
Agni, to expand!' the backward breathing (apa-
na)-, doubtless, is of this nature: the backward
breathing he accordingly kindles with this (verse).
Further (in the third verse), ' Shine forth, O
youngest, brilliantly!' the high-flaming one^, indeed,
is the upward breathing (udana): the upward
^ The first two words of the first samidheni, cf. p. loi note.
A mystic meaning is obtained for them by our author com-
bining them and identifying the form obtained with the adjective
pravant, meaning both ' containing the syllable pra' and 'directed
forwards,' both of which meanings apply to the breathing-forlh or
expiration (pra«a, cf. I, i, 3, 2).
''■ Bahir nirgatasya vayor atmabhimukhi vr/ttir hy apana//, udana-
vayur dehasyotkshepawad adhikate^j^oyukia//. Sayawa.
^ The author apparently takes br /ha X-XV^o /(•;!(//) as a compound.
I KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 8. 121
breathing he accordingly kindles with this (the
third verse).
''■ Bahir nirgatasya vayor atmabhimukhi vr/ttir hy apana//, udana-
vayur dehasyotkshepawad adhikate^j^oyukia//. Sayawa.
^ The author apparently takes br /ha X-XV^o /(•;!(//) as a compound.
I KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 8. 121
breathing he accordingly kindles with this (the
third verse).
4. Further, * Sa na/i prithu i-ravayyam^,' the
' far-hearing one,' indeed, is the ear, for it is with
the ear that one hears here far or widely : the ear
he accordingly kindles with this (the fourth verse).
5. Further, 'Praiseworthy he, adorable;' the
praiseworthy^ one, doubtless, is the voice ; for it is
the voice which praises everything here ; by the
voice everything is praised here : he accordingly
kindles the voice with this (the fifth verse).
6. Further, ' Yea, as a horse that bears (to) the
gods ; ' that which conveys to the gods is indeed
the mind, for it is the mind which chiefly conveys
the wise man (to the gods) : the mind he accordingly
kindles with this (the sixth verse).
7. Further, 'O Agni, thee, that brightly shines!'
the eye, assuredly, shines : the eye he accordingly
kindles by this (the seventh verse).
8. Further, ' Agni we choose for messenger,^ —
what central breath there is (in the body), that he
kindles with this (the eighth verse) : that one indeed
is the internal motive force of the breathings ;
from it (two) others tend upwards, and from it (two)
others tend downwards, for it is indeed the internal
motive force. And whosoever knows that internal
motive force of the breathings, him they regard- as
the internal motive force.'
^ ' That (region) ^vide and glorious ' (do thou obtain for us) ;
but the author takes prahu jravayyam as ' that widely hearing
one' or ' the wide hearing.' Sayawa, on Taitt. S. II, 5, 8, interprets it
by ' that (holy work) which is extended and worthy of being heard
by the gods.'
- He apparently takes idenya in an active sense.
122 5'ATAPATlIA-BRAHMAiVA.
9. Further, 'The flaming-locked, him we adore!'
the flaming-locked, doubtless, is the ^ii^na, for it is
that organ which chiefly burns (torments) him who
is endowed with it : the ^i^na he accordingly kindles
by this (the ninth verse).
10. Further, 'O Agni, worshipped, thou art lit!'
what downward breathing there is that he kindles
with this (the tenth verse) ; ' make offerings, do re-
verence!' with this (the eleventh verse) he kindles
the entire body from the nails to the hair.
11. And if anyone were to curse this one (the
Hotri) at the (recitation of the) first kindling verse,
then he (the Hotri) should say to him, ' Thereby
thou hast put thine own out-breathing into the fire :
by that out-breathing of thine shalt thou undergo
suffering!' for this is what would take place.
12. If any one were to curse him at the second
(verse), he should say to him, ' Thereby thou hast
put thine own in-breathing into the fire : by that in-
breathing of thine shalt thou undergo suffering!' for
this is what would take place.
12. If any one were to curse him at the second
(verse), he should say to him, ' Thereby thou hast
put thine own in-breathing into the fire : by that in-
breathing of thine shalt thou undergo suffering!' for
this is what would take place.
13. If any one were to curse him at the third
(verse), he should say to him, ' Thereby thou hast
put thine own up-breathing into the fire : by that
up-breathing of thine shalt thou undergo suffering!'
for this is what would take place.
14. If any one were to curse him at the fourth
(verse), he should say to him, ' Thereby thou hast
put thine own ear into the fire : by that ear of thine
shalt thou undergo suffering, thou shalt become
deaf!' for this is what would take place.
15. If any one were to curse him at the fifth
(verse), he should say to him, ' Thereby thou hast
put thine own voice into the fire : by that voice of
I KAiVHA, 4 ADHYAYA, 3 BRAHMAiVA, 2 1. I23
thine shalt thou undergo suffering, thou shalt become
dumb !' for this is what would take place.
16. If any one were to curse him at the sixth
(verse), he should say to him, ' Thereby thou hast
put thine own mind into the fire : by that mind
of thine shalt thou undergo suffering, thou shalt
move about as one possessed with the (demon)
" mind-stealer," as one deranged in mind!' for this
is what would take place.
17. If any one were to curse him at the
seventh (verse), he should say to him, ' Thereby
thou hast put thine own eye into the fire : by
that eye of thine shalt thou undergo suffering,
thou shalt become blind!' for this is what would
take place.
18. If any one were to curse him at the eighth
(verse), he should say to him, ' Thereby thou hast
put thine own central breath into the fire : by that
central breath of thine shalt thou undergo suf-
fering, thou shalt expire and die!' for this is what
would take place.
19. If any one were to curse him at the ninth
(verse), he should say to him, ' Thereby thou hast
put thine own organ into the fire : by that organ of
thine shalt thou undergo suffering, thou shalt become
emasculate !' for this is what would take place.
20. If any one were to curse him at the tenth
(verse), he should say to him, ' Thereby thou hast
put thine own down-breathing into the fire : by that
down-breathing of thine shalt thou undergo suffer-
ing, thou shalt die from constipation!' for this is
what would take place.
21. If any one were to curse him at the eleventh
(verse), he should say to him, ' Thereby thou hast
124 ^ATAPATHA-BRAHMAA'A.
put thine entire body into the fire : with that entire
body of thine shalt thou undergo suffering, thou
shalt swiftly pass to }'onder world !' for this is what
would take place.
2 2. For in like manner as one undero-oes sufferinir
on approaching the fire that has been kindled by
means of the kindling verses, so also does one
undergo suffering for cursing a priest (brahma;^a)
who knows and recites the kindling verses.
Fourth BRAHMAivA.
2 2. For in like manner as one undero-oes sufferinir
on approaching the fire that has been kindled by
means of the kindling verses, so also does one
undergo suffering for cursing a priest (brahma;^a)
who knows and recites the kindling verses.
Fourth BRAHMAivA.
1. That same fire, then, they have kindled,
(thinking), 'In it, when kindled, we will sacrifice
to the gods.' In it, indeed, he makes these two
first oblations ^ to Mind and Speech (or, Voice) ; for
mind and speech, when yoked together, convey the
sacrifice to the gods.
2. Now, what is performed (with formulas, pro-
nounced) in a low voice, by that the mind conveys
the sacrifice to the gods ; and what is performed
(with formulas) distinctly uttered by speech, by that
the speech conveys the sacrifice to the gods. And
thus takes place here a twofold performance, w^iereby
^ Viz. the two aghSras, or pourings (libations) of butter. The
first Ubalion, which belongs to Pra^;?-apati, is made by the Adhvaryu,
while seated north of the fire, immediately after the commencement
of the pravara, in a continuous line from west to east, on the
north part of the fire. The second libation (cf note on I, 4, 5, 3)
is made by the Adhvaryu while standing on the south side, in the
same way on the southern part of the fire. According to some
authorities of the Black Ya^us ritual (quoted by Hillebrantit, Neu
und VoUm. pp. 80, 86) the sacrificer pronounces the anumantrawas,
'For Pra^^^apati is this, not for me: thou art the mind of Pra^a-
pati!' and 'Indra's voice (speech) art thou: enter into me with
the voice, with Indra's power 1' over the two libations respectively.
I KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 8. I 25
he gratifies these two, thinking, 'gratified and pleased,
these two shall convey the sacrifice to the gods.'
3. With the dipping-spoon (sruva, m.) he makes
that libation (of clarified butter) which he makes
for the mind; for the mind (manas, n. !) is male,
and male is the sruva.
4. With the offering-spoon (sru/&, f.) he makes
that libation which he makes for speech (va/&, f.) ;
for speech is female, and female is the sru/^.
5. Silently (without a formula) and even without
'svaha (hail) !' he makes that libation which he
makes for the mind ; for undefined (or indistinct) is
the mind, and undefined is what takes place silently.
6. With a mantra he makes that libation which
he makes for speech ; for distinct is speech, and
distinct is the formula.
6. With a mantra he makes that libation which
he makes for speech ; for distinct is speech, and
distinct is the formula.
7. Sitting he makes that libation which he makes
for the mind, and standing that which he makes
for speech. Mind and speech, when yoked together,
assuredly convey the sacrifice to the gods. But
when one of two yoke-fellows is smaller (than the
other) they give him a shoulder-piece ^ Now speech
is indeed smaller than mind ; for mind is by far
the more unlimited, and speech is by far the more
limited (of the two); hence he thereby (by stand-
ing) gives a shoulder-piece to speech, and as well-
matched yoke-fellows these two now convey the
sacrifice to the gods : for speech, therefore, he
sprinkles while standing.
8. Now the gods, when they were performing
sacrifice, were afraid of a disturbance on the part
^ Upavaha (m.; upavahas, n., Kawva rec), explained by Sayawa
as a piece of wood inserted under the yoke (and on the neck of an
ox) in order to make it level with the height of the yoke-fellow.
126 .SATAPATHA-BRAHMATVA.
of the Asuras and Rakshas. They, therefore, stood
up erect against them on the south side (of the
sacrificial ground) ; for strength is, as it were, erect ;
hence he makes the (second) Hbation while stand-
ing to the south (of the fire). When he makes a
libation on each side (of the fire, north and south),
this (pair), mind and speech, though indeed joined
together, become separate : for one of the two
libations is the head of the sacrifice and the other
is its root.
9. With the dipping-spoon (sru va) he makes that
libation which is the root of the sacrifice, and with
the offering-spoon (sru/6) that which is the head
of the sacrifice.
10. Silently he makes that libation which is the
root of the sacrifice ; for silent, as it were, is this
root (of trees &c.), and in it the voice does not
sound.
11. With a formula he makes that libation which
is the head of the sacrifice; for the formula is speech,
and from the head this speech sounds.
12. Sitting he makes that libation which is the
root of the sacrifice ; for seated, as it were, is this
root. Standing he makes that libation which is the
head of the sacrifice ; for this head stands, as it were.
13. When he has made the first libation with the
dipping-spoon, he says, * Agnidh, sweep (touch over)
the fire'!'' In like manner as one would lay the
yoke on (the shoulders of the team), so also he
makes that first libation ; for after laying on the
yoke they fasten (the team to it).
14. He (the Agnidhra) then sweeps (the fire with
^ See I, 4, 2, 12, with note.
I KANDA, 4 ADHYAYA, 5 BRAhMAJVA, I . I 2 7
14. He (the Agnidhra) then sweeps (the fire with
^ See I, 4, 2, 12, with note.
I KANDA, 4 ADHYAYA, 5 BRAhMAJVA, I . I 2 7
the band of the fire-wood) : he thereby harnesses it,
thinking, ' Now that it has been harnessed, may-
it convey the sacrifice to the gods !' for this reason
he sweeps it. While sweeping it he moves around,
since in harnessing they move around the team. He
sweeps thrice each time (i.e. thrice along each of the
three enclosing-sticks): threefold is the sacrifice.
15. He sweeps (once), with the text(Va^. S. H,7a),
* O Agni, food-gainer ! I cleanse thee, the food-gainer,
who art about to hasten to the food!' Whereby
he says, ' I cleanse thee who art going to convey
the sacrifice (to the gods), thee fit for the sacrifice ! '
He then sweeps thrice over (the fire) silently: for just
as, after harnessing (the animal), one urges it on,
saying, 'Go on! pull!' so does he thereby strike
it with the lash \ thinking, * Go on and convey the
sacrifice to the gods ! ' That is why he (sweeps)
thrice over it silently; and in like manner as this
act is performed between (the two sprinklings of
butter), so this mind and speech, though forming
one, thereby become, as it were, Separate.
Fifth BRAHMAivA.
I. When he (the Adhvaryu) is about to make the
second libation with the offering-spoon (sru/^), he
(twice) lays his joined hands (a^l^ali) on the ground
before the two offering-spoons (^uhu and upa-
bhrn),with the formulas (Vaf. S. H, 7b), 'Adoration
to the gods!' ' Svadha to the fathers!' Thereby
he propitiates the gods and the fathers, now that
^ The sweeping of the fire is performed with the straw-band with
which the fire-wood was tied together (Katy. Ill, 1, 13), and which
is here compared with the lash of a whip.
128 5ATAPATHA-BRAHMAiVA.
he is about to perform the duties of the sacrificial
priest. With the formula, ' May ye two be easy
to manage for me!' he takes the two offering-
spoons : he thereby means to say, ' May ye two be
easy to handle for me ; may I be able to handle
ypu!' — He further says (Vaf. S. II, 8), 'May I this
day offer up the butter to the gods unspilt!' whereby
he means to say, ' May I to-day perform an undis-
turbed sacrifice to the gods!'
2. And again, ' May I not sin against thee with
my foot, O Vish;/u!' Vish;m, indeed, is the sacri-
fice : it is the latter therefore that he propitiates by
saying, 'may I not sin against thee!' Further, 'May
I step into thy wealth-abounding shade, O Agni!'
whereby he says, ' may I step into thy auspicious
shade, O Agni ^ !'
3. Further, 'Thou art the abode of Vish;^u !'
Vish;^u, indeed, is the sacrifice, and near to this he
now stands : this is why he says, ' thou art the abode
of Vish;^u!' — 'Here Indra performed his heroic
deed-;' for it was while standing in this place that
Indra drove off towards the south the evil spirits, the
Rakshas: for this reason he says, ' here Indra per-
formed his heroic deed.' — 'Erect stood the cult;' cult,
^ While he pronounces this formula (and while the Hotr/ recites
the formula of invitation to the gods, cf. note on I, 4, 2, 16) the
Adhvaryu steps to the south side of the altar (and Ahavaniya
fire) and in so doing must take care always to keep the left foot
before the right (Katy. III. i, 16, 18) and not to touch the top of
the prastara, ib. 17, schol. In returning (par. 5) to his former
position he has to keep the right foot before the left.
'^ With this and the succeeding formulas, the Adhvar)'u makes
the second libation (cf. note on I, 4, 4, i). Before the butter is
poured into the fire the sacrificer pronounces the dedicatory formula,
' Om ! for Indra this, not for me !'
I KAiVDA, 4 ADHYAYA, 5 BRAHMAiVA, 5. 1 29
namely, means sacrifice, hence he thereby says
' erect stood the sacrifice/
4. Further (Vaf. S. II, 9): 'O Agni, take thou
upon thyself the office of Hot;'/, take thou upon
thyself the part of messenger!' for Agni is both
Hot;'/ and messenger to the gods : hence he thereby
says, ' know thou ^ both (offices) which thou art
(holding) for the gods ! ' — ' May earth and heaven
guard thee! Guard thou earth and heaven!' there
is nothing obscure in this. — ' Indra, by this butter-
oblation, may be the maker of good offering
(svish/ak;'/t) for the gods! Svaha!' Indra, indeed,
is the deity of sacrifice ; therefore he says ' Indra,
by this butter-oblation. . / ' It is for speech that he
makes this sprinkling, and Indra is speech ' so say
some; and for this reason also he says 'Indra,
by this butter-oblation. , .'
5. Having then returned (to his former position
behind the altar), without letting the two offering-
spoons touch each other, he mixes (some of the butter
left in the i^uhu) with (that in) the dhruva. Now
the second libation (which he has just offered)
is the head of the sacrifice, and the dhruva is its
body 2; hence he thereby replaces the head on the
body. And the second libation, moreover, is the
head of the sacrifice, and the head (.-riras) represents
excellence (sri), for the head does indeed represent
excellence : hence, of one who is the most excellent
(^resh///a) of a community, people say that he is
' the head of that community.'
^ Ve//, in the formula, our author refers to vid, 'to know,' instead
of to vi, 'to strive after, undertake.'
^ Cf. I, 3, 2, 2, and Taitt. S. II, 5, 11, 7-8. The second liba-
tion (aghara) has just been made \Yith the ^uhu.
[12] K
130 JATAPATHA-BRAHMAiVA.
6. The sacrificer, assuredly, stands behind the
dhruva, and he who means evil to him stands
behind the upabhrzt\ Hence if he were to mix
(the butter remaining in the ^uhti) with (that in)
the upabhrzt, he would bestow excellence on
him who means evil to the sacrificer; but in this
way he bestows that excellence on the sacrificer
himself : for this reason he mixes (the butter in
the^uliQ) with (that in) the dhruva.
7. He mixes it, with the text (Va^. S. H, 9 h),
'Light with light!' for light (lustre), indeed, is
the butter in the one (spoon) and light also is that
in the other. Thereby these two lights unite
with each other, and for this reason he mixes (the
butter) in this manner.
8. Now a dispute once took place between Mind
and Speech as to^ which was the better of the two.
Both Mind and Speech said, ' I am excellent!'
9. Mind said, ' Surely I am better than thou, for
thou dost not speak anything that is not understood
by me ; and since thou art only an imitator of what
is done by me and a follower in my wake, I am surely
better than thou !'
10. Speech said, 'Surely I am better than thou, for
what thou knowest I make known, I communicate.'
* The same idea has been expressed above, I, 3, 2, i r.
' Cf. Taitt. S. II, 5, II, 4: 'Mind and Speech (or Voice) were
contending against one another.' ' I will carry the oblation to the
gods !' said Speech. ' T (will carry it) to the gods I' said the Mind.
They went to Pra^apati to question him. Pra^apaii said (to
Speech), 'Thou art the handmaid (duti) of the mind, for what
one thinks in one's mind that one speaks with one's speech.'
[Speech replied], ' Then indeed they shall not offer to thee with
speech !' For this reason they offer to Pra^apati with the mind; for
Pra^apati, as it were, is the mind, &c.
I KANDA, 5 ADHYAYA, 1 BRAHMAiVA, I. 131
11. They went to appeal to Pra^apati for his
decision. He, Pra^apati, decided in favour of
Mind, saying (to Speech), ' Mind is indeed better
than thou, for thou art an imitator of its deeds and
a follower in its wake ; and inferior, surely, is he who
imitates his better's deeds and follows in his wake.'
12. Then Speech (va/&, fern.) being thus gainsaid,
was dismayed and miscarried. She, Speech, then said
to Pra^apati, ' May I never be thy oblation-bearer,
I whom thou hast gainsaid!' Hence whatever at
the sacrifice is performed for Pra^apati, that is per-
formed in a low voice ; for speech would not act as
oblation-bearer for Pra^apati.
13. That germ (retas) the gods then brought
away in a skin or in some (vessel). They asked:
'Is it here (atra) ?' and therefore it developed
into Atri. For the same reason one becomes guilty
by (intercourse) with a woman who has just mis-
carried (atreyi); for it is from that woman, from
the goddess Speech, that these (germs) originated
Fifth Adhyaya. First BRAHMAiVA.
I. He (the Adhvaryu) now utters his call for the
Pravara (choosing of the Hotri)'^. The reason why
he utters his call, is that the (Adhvaryu's) call is
^ ' Tasmad apy atreyya yoshitainasvy etasyai hi yoshayai va-('0
devataya ete sambhfitd/^,' [ete laukika/z sarve garbha-^ sambhuta/z,
Say.] — The Ka/zva text has, 'Tasmad api striyatreyyainasvity ahur
etasya hi sa yoshaya devataya va.kix/i sambhuta iti' ['—for it is from
that woman, from the goddess Speech, that he (Atri) originated'].
2 The Uotri, on concluding the invitation of the gods, sits down
"with raised knees in the same place where he has been standing
(see p. 95, note i), parts the sacrificial grass of the altar, and
measures a span on the earth, with the text {Asv. I, 3, 22), 'Aditi
is his mother, do not cut him off from the air. With the aid of
K 2
132 5'ATAPATHA-BRAHMAA'A.
the sacrifice : ' having bespoke the sacrifice, I will
choose the Hotrz,' thus (he thinks, and) for this
reason he utters his call for the Pravara.
2. He utters his call after taking the fuel-band ;
for if the Adhvaryu were to utter his call without
taking hold of the sacrifice, he would either be
unsteady or meet with some other ailment.
3. Here now some utter the call after taking
sacrificial grass (barhis) from the covered altar, or
they utter the call after cutting off and taking a
chip of fire-wood, arguing, ' this, surely, is something
belonging to the sacrifice ; after taking hold of this,
the sacrifice, we will utter the call.' Let him, how-
ever, not do this ; for that also wherewith the fire-
wood was tied together and wherewith they sweep
the fire^ is, doubtless, something belonging to the
sacrifice ; and thus indeed he utters his call after
taking hold of the sacrifice : for this reason let him
utter the call after taking the fuel-band.
4. Having uttered the call, he in the first place
chooses him who is the Hotrz of the gods, that is,
Agni. Thereby he propitiates both Agni and the
gods : for by first choosing Agni, he propitiates Agni ;
Agni, the god, the deity ; with the threefold chant, with the
rathantara-saman, with the gayatri metre, with the agnish/oma
sacrifice, with the vashaZ-call, the thunderbolt, — I here kill
him who hates us, and whom we hate!' The Adhvaryu
having thereupon walked round the Hotri from left to right, steps
behind the utkara (heap of rubbish) with his face to the east and
the fuel-band in his hand, and calls on (a^ravayati) the Agnidhra,
with O jravaya (or 0;« jravaya, i.e. a iravaya; or simply
jravaya;' cf. Saya«a on Taitt. S. I, 6, 11). The Agnidhra
(whilst standing north of the Adhvaryu, wiih his face to the south,
and taking the wooden sword and the fuel-band from the Adhvaryu)
responds (pratyajravayati) by 'astu .yrausha/.'
' See p. 127, note i.
I KANDA, 5 ADHYAYA, I BRAHMAA^A, TO. 1 33
and by first choosing him who is the Hotr/ of the
gods, he propitiates the gods.
5. He says, 'Agni, the god, the divine Hotr/ — ,'
for Agni is indeed the Hotrz of the gods, therefore
he says 'Agni, the god, the divine Hot;V :' thereby
he propitiates both Agni and the gods ; for by his
first mentioning Agni he propitiates Agni ; and by
his first mentioning him who is the Hoiri of the
gods, he propitiates the gods.
6. 'May he worship, knowing the gods\ he the
thoughtful one,' — for he, Agni, indeed, knows the
gods well : hence he thereby says ' may he who
knows them well worship (them) in due form !'
6. 'May he worship, knowing the gods\ he the
thoughtful one,' — for he, Agni, indeed, knows the
gods well : hence he thereby says ' may he who
knows them well worship (them) in due form !'
7. ' Like as Manu (did), like as Bharata;' — Mann,
indeed, worshipped with sacrifice in olden times,
and doing as he did these descendants of his now
sacrifice : therefore he says ' like as Manu.' Or, say
they, (it means) ' at the sacrifice of Manu,' and there-
fore he says ' as (he did) with Manu.'
8. ' Like as (with) Bharata,'— for, say they, he
bears (bhar) the oblation to the gods, hence Bha-
rata (the bearer) is Agni ; or, say they, he, having
become the breath, supports (bhar) these creatures,
and therefore he says ' like as Bharata.'
9. He then chooses (Agni as) the ancestral (Hot/V).
He thus introduces him both to the (ancestral) r/shis
and to the gods (as if he were saying), 'he is of
mighty strength who obtained the sacrifice !' for this
reason he chooses (him as) the ancestral one.
10. He chooses from the remote end (of the sacri-
ficer's ancestral line)^ downwards; for it is from the
^ Thus our author. It should rather be 'May (he) worship
the gods, he the wise, the considerate one.'
^ Cf. p. 115, note I.
1 34 5'ATAPATIIA-BRAHMAA'A.
remote end downwards that a race is propagated.
Thereby he also propitiates the lord of seniority ;
for here among men the father comes first, then the
son, and then the grandson : this is the reason why
he chooses from the remote end downwards.
11. Having named the ancestral, he says, 'Like
as Brahman;' — for Agni is the Brahman (the Veda,
or the sacerdotium), and therefore he says ' like as
Brahman ;' — ' may he bring (the gods) hither!' what
deities he bids him bring hither, those he refers to
in saying ' may he bring (them) hither.'
12. 'The Brahma;2as (priests) are the guardians
of this sacrifice ;' for guardians of the sacrifice,
indeed, are those Brahma;^as who are versed in
the sacred writ, because they spread it, they origi-
nate it : these he thereby propitiates ; and for this
reason he says, ' the Brahma;^as are the guardians
of the sacrifice.'
13. ' N. N. is the man,' thereby he chooses this
man for his Hotri ; heretofore he was not a Hotn,
but now he is a Hot;x
14. The chosen Hot?'?* mutters, — has recourse to
the deities : in order that he may give the vasha/-
call to the gods in its proper order, that he may
convey the oblation to the gods in its proper order,
that he may not stumble, he has thus recourse to
the deities.
15. He mutters on this occasion', 'Thee, O
divine Savit;?', they now choose,' — thereby he has
recourse to Savitrz for his impulsion (prasava), for
Savitr/ is the impeller (prasavitr/) of the gods ; —
'(thee who art) Agni, for the Hotr^'ship,' thereby he
* Except the beginning, these formulas are entirely different
from those given by ksv. S. I, 3, 23-24.
I KANDA, 5 ADHYAYA, I BRAHMAJVA, 1 9. I 35
S. I, 3, 23-24.
I KANDA, 5 ADHYAYA, I BRAHMAJVA, 1 9. I 35
propitiates both Agni and the gods ; for by first
naming Agni, he propitiates Agni ; and by first
naming him who is the Hotrz of the gods, he pro-
pitiates the gods.
16. 'Together with father Vaijvanara,' — for the
father Vaijvanara ('common to all men'), doubtless,
is the year, is Pra^apati (lord of creatures) ; hence
he thereby propitiates the year and thus Pra^apati. —
' O Agni ! O Pushan ! O Brzhaspati ! speak forth
and offer up sacrifice (pra-ya^)!' — he (the Hotri),
namely, will have to recite the anuvakyas and the
yi^yas^ ; he therefore now propitiates those gods:
*do ye recite, do ye offer!' thus (he thereby says).
1 7. ' May we partake of the bounty of the Vasus, of
the wide sway of the Rudras ! may we be beloved of
the Adityas for the sake of (aditi) security from injury,
free from obstruction !' — these, to wit, the Vasus, Ru-
dras, and Adityas, namely, are three (classes of) gods :
' may we enjoy their protection' he thereby says.
18. ' May I this day utter speech that is agreeable
to the gods ; ' — by this he means to say 'may I this day
recite what is agreeable to the gods,' for auspicious it
is when one recites what is agreeable to the gods.
19. 'Agreeable to the Brahmans,' — by this he
means to say ' may I this day recite what is agreeable
to the Brahma;2as (priests);' for auspicious it is when
one recites what is agreeable to the Brahma;/as.
^ The ya^yas (oflfering-prayers) are the prayers which the
Hoirt pronounces when the offerings are poured into the fire (this
being done simultaneously with, or immediately after, the vausha/,
'may he carry it,' with which the ya^ya ends, is pronounced). At
the chief oblations the offering-prayer is preceded by an anuvakya
or puro'nuvakya (invitatory prayer) by which the gods are invited
p come to the offering, and which ends with ' om.'
J
6 ^ATAPATHA-BRAHMAiVA.
20. 'Agreeable to Nara^awsa ^' — man (nara),
namely, is a creature ; hence he says this for all the
creatures ; thereby it is auspicious, and whether or
not he knows (forms of speech that are agreeable),
they are uttered (and received with applause), ' well
he has recited ! well he has recited !' — ' What at the
Hotr/ choice may escape the crooked eye this day,
that may Agni bring back here, he, the knower of
beings (^atavedas), the nimble one (vi/t'arsha;n)!'
— by this he means to say, * even as those (three)
Agnis, whom they first chose for the Hotr/ship,
passed away'^, (but thou, the fourth Agni, Avast then
obtained,) so do thou make good for me whatever
mistake may have been committed at my election!'
and it is accordingly made good for him.
21. He now touches the Adhvaryu and the AgnJ-
dhra ; for the Adhvaryu is the mind, and the Hotri
is speech : thus he thereby brings mind and speech
together.
22. At the same time he mutters^, ' From anguish
may the six spaces protect me, fire, earth, water,
wind, day, and night*!' — 'may these deities protect
22. At the same time he mutters^, ' From anguish
may the six spaces protect me, fire, earth, water,
wind, day, and night*!' — 'may these deities protect
* Narajawsa [' the hope or desire (sLsams^) of man (nara)'] is a
mystical form of Agni, invoked chiefly in the Apri-hymns at animal
sacrifices. ' Yatha sarve'pinara a sarvata// jamsanti tathavidhaya.'
SSya/za.
^ See the legend I, 2, 3, i seq.
' This and the succeeding formulas also are entirely different
from those given in Aj-v. S. I, 3, 27 seq. The 6"ahkhay. ^S". I, 6
(Hillebrandt, Neu und Vollm. p. 91) seems to coincide, to some
extent, with those given by our author.
* The six spaces or wide expanses (urvi) are several times
referred to in Vedic texts, but the conception seems to have
been very vague. They arc generally supposed to include the
space above, the space below, and the four quarters. In Rig-
veda VI, 47, 3-5 it is stated that they have been measured ouL
I KAiVDA, 5 ADHYAYA, I BRAHMAiVA, 2$. 1 37
me from disease!' thus he thereby says; for he
whom these deities protect from disease, will not
stumble (or fail).
23. He steps beside the Hotr/'s seat, takes one
stalk of (reed) grass from the Hotrz's seat and casts
it outside (the sacrificial ground), with the formula,
'Ejected is the wealth-clutcher (paravasu, lit. "off-
wealth") !' Formerly, namely, the Hotrz of the Asuras
was one Paravasu by name : him he thereby ejects
from the Hotr/'s seat.
24. He then sits down on the Hotrz's seat, with
the formula, ' I here sit down on the seat of the
wealth-bestower (arvavasu, lit. "hither-wealth")!'
for one Arvavasu by name was the hiotri of the
gods^, and on his seat he accordingly sits down.
25. At the same time he mutters, 'O All-maker,
thou art the protector of lives ! do not ye two (fires)
scorch me away (from this)-, injure me not! this
by Indra, and that outside of them there is no being (bhu-
vanam); and they are then enumerated thus: the expanse of the
earth, the height (varshman, ? highest point or sphere) of
the sky (div), the sap (piyusha) in the three elevations [? i. e.
flowing, animating moisture, as rain, rivers, sap, &c.], the atmo-
sphere, the ocean (? ar«as, ? of light, air), and the sky (div). The
enumeration of six objects in Atharva-veda II, 12, i seems to refer
to the same conception: heaven and earth (dyavapr/thivi), the
wide atmospheric region, the genius (fem.) of the field (kshetrasya
patni), the far-strider (Sun, Light), the wide atmospheric region
(uru-antariksham as before; cf. the double enumeration of div
in the J^tk passage) ; and what has the Wind for its guardian
(vatagopa). Cf. Weber, Ind. Stud. XIII, p. 164. -S'ahkh. Gnliya-
sutra I, 6, 4 gives heaven and earth, day and night, water and
plants (St. Petersburg Dictionary s.v.).
^ According to the Kaushit. Br. VI, 10, Arvavasu was the Brah-
man of the gods. Weber, Ind. Stud. II, 306.
Cf. Weber, Ind. Stud. XIII, p. 164. -S'ahkh. Gnliya-
sutra I, 6, 4 gives heaven and earth, day and night, water and
plants (St. Petersburg Dictionary s.v.).
^ According to the Kaushit. Br. VI, 10, Arvavasu was the Brah-
man of the gods. Weber, Ind. Stud. II, 306.
^ The Hotn's seat stands north of the north-west corner of the
altar, the Ahavaniya and the Garhapatya fires being about equi-
distant from it towards south-east and south-west respectively.
138 i-ATAPATHA-BRAHMAiVA.
is your sphere;' with this he moves shghtly north-
wards : by this (mantra, he indicates that) he sits
midway between the Ahavaniya and the Garhapatya,
and thus he propitiates these two ; and in accordance
with what he sa}'3, ' do not scorch me away from
this ! injure me not !' they do not injure him.
26. He then mutters whilst looking at the (Aha-
vaniya) fire, 'All ye gods, instruct me, how and what
I am to mind while seated here as the chosen Hotrtl
declare my share (of the sacrificial duties), how and
by what road I am to convey the oblation to you !' —
for as one says to those for whom food has been
cooked, ' order me how I am to bring it you, how I
am to serve it up for you !' in like manner he is
desirous of directions recrardinsf the sfods, and for
this reason he mutters thus, ' instruct me how I
may utter the Vasha/-call for you in its proper
order, how I may bring you the oblation in its
proper order ! '
Second BRAHMAiVA.
The Fore-offerings (Prayacas).
I. [The Hotrz continues], ' May Agnl, the priest
(hotrz), know (undertake) Agni's priestly duty (hau-
tram),' — thereby he says 'may Agni, as Hotr?', know
this!' 'Agni's priestly duty' he says, because it is
his duty that he must know ; — ' that means of salva-
tion \' — the means of salvation, assuredl)-, is the
sacrifice: 'may he know the sacrifice' is what he
thereby says. — ' Favourable to thee, O Sacrificer, is
^ Pravitram, literally ' that which promotes, protects '(' unser
Hort '). Sayawa on Taitt. S. II, 5, 9, 5 explains it by ' prakr/sh-
/am avitram phaladanarupam asmadrakshawam yasmin homanu-
shMane tad idam pravitram.' For this and the succeeding formulas,
see Asv. I, 4, lo-ii.
I KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 4. 1 39
the deity!' by this he says 'favourable is the deity
to thee, O Sacrificer, whose Hotrz is AgniM' — ■
'Take up'^ the spoon, O Adhvaryu, full of butter!'
thereby he urges on the Adhvaryu. The reason
why he mentions one (spoon) only (is this).
2. The Sacrificer, doubtless, stands behind the
^uhu, and he, who means evil to him, stands
behind the upabhrzt; and if he were to speak of
two (spoons), he would cause the spiteful enemy
to countervail the Sacrificer. Behind the ^uhu
stands the eater, and behind the upabhr^t the
one to be eaten ; and if he were to speak of two
(spoons), he would make the one to be eaten
countervail the eater. For these reasons he speaks
of one (spoon) only.
Behind the ^uhu
stands the eater, and behind the upabhr^t the
one to be eaten ; and if he were to speak of two
(spoons), he would make the one to be eaten
countervail the eater. For these reasons he speaks
of one (spoon) only.
3. [He continues], ' — (the spoon which is) de-
voted to the gods, possessed of all boons,' he
praises, he magnifies it when he says 'devoted
to the gods, possessed of all boons.' — ' Let us praise
the gods, the praiseworthy ! let us adore the ador-
able! let us worship the worshipful!' that is, 'let
us praise those gods who are praiseworthy ! let us
adore those who are adorable ! let us worship those
who are worthy of worship!' the praisewordiy, to
wit, are the men, the adorable the fathers, and the
worshipful the gods.
4. For, indeed, the creatures that are not allowed to
take part in the sacrifice are forlorn ; and therefore
^ Asv. I, 4, 10, and -S'ahkh. I, 6 give as belonging to the text of
the mantra : yo agni?« hotaram avr/iha//, ' thou who hast chosen
Agni for thy Hotr/;' the same reading is mentioned in Taitt.
S. II, 5, 9, 5-
^ Thus Sayawa (asyasva= haste dharaya); ' schopfe ein (ladle in),'
St. Petersburg Dictionary; ' pour into the fire,' Hillebrandt, p. 93.
140 i-ATAPATIIA-BRAHMAiVA.
he makes those creatures here on earth that are not
forlorn, take part in the sacrifice : behind the men
are the beasts, and behind the gods are the birds,
the plants, and the trees ; and thus all that here
exists is made to take part in the sacrifice.
5. These same (preceding formulas) are nine
utterances ; for nine, in number, are those breaths
(or vital airs) in man^ and these he thereby puts
into him (the sacrificer) : for this reason there are
nine utterances.
6. The sacrifice fled away from the gods. The
gods called out after it, 'Listen (a-^ru) to us^ !
come back to us!' It replied, 'So be it!' and
returned to the gods ; and with what had thus
returned to them, the gods w^orshipped ; and by
worshipping with it they became the gods they
now are.
7. Now when he (the Adhvaryu) calls (on the
Agnidhra), he thereby calls after the sacrifice, ' Listen
to us ! come back to us ! ' and when he (the Agni-
dhra) responds, then the sacrifice comes back, saying
'so be it!' and with it, thus passing over to them,
as with seed^ the priests carry on the tradition, im-
perceptibly to the sacrificer ; for even as people
hand on from one to the other a full vessel ^ in
' See p. 20, note i.
^ The legend is intended to explain the origin and symbolical
meaning of the call (ajravawa) of the Adhvaryu (viz. O jravaya!
'make listen !') and the response (pratyajrava;/a) of the Agnidhra
(viz. astu jrausha/!).
' The sacrifice is the seed (vi^^1) that produces heaven as its
fruit. Saya«a.
* I. e. ' even as they pass on from hand to hand a pail (gha/a)
filled with water when a tub is to be filled inside the house.'
Saya«a.
I KANDA, 5 ADHYAYA, 2 BRAHMA^-A, 12. I4I
astu jrausha/!).
' The sacrifice is the seed (vi^^1) that produces heaven as its
fruit. Saya«a.
* I. e. ' even as they pass on from hand to hand a pail (gha/a)
filled with water when a tub is to be filled inside the house.'
Saya«a.
I KANDA, 5 ADHYAYA, 2 BRAHMA^-A, 12. I4I
the same way they (the priests) hand down that
(sacrifice) from one to the other. They hand it
down by means of speech, for the sacrifice is speech
(prayer), and speech is seed : therefore they keep up
the tradition by means of it.
8. After he has said (to the Hotri), ' Recite!' the
Adhvaryu must utter nothing improper (worldly) ;
neither must the Hotri utter anything improper.
The Adhvaryu^ utters his call: thereby the sacri-
fice passes on to the Agnidhra.
9. The Agnidhra must utter nothing improper
until his response. The Agnidhra responds : thereby
the sacrifice passes back to the Adhvaryu.
10. The Adhvaryu must utter nothing improper
until he pronounces (the word) ' ya^a (recite the
offering-prayer):' in saying 'ya^a' the Adhvaryu
hands the sacrifice on to the Hotri.
11. The Hotri must utter nothing improper
until his vasha/-call. By the vasha/-call he pours
it (the sacrifice) into the fire, as seed into the womb;
for the fire is indeed the womb of the sacrifice, from
thence it is brouijht forth. So now at the havis-
sacrifice. And at the Soma-cult, —
1 2. When he has drawn (the Soma), the Adhvaryu
must not utter anything improper until his summons
^ As soon as the Hotn'has pronounced the formula 'O Adhvaryu,
take up the spoon full of butter ! ' (par. 2 above), the Adhvaryu
takes the two offering-spoons (^uhu and upabhra) and steps
back (from the west side along the north side of the altar and the
west side of the fire) to the south side of the altar and the fire (the
ya^ati-sthana), and (with his face to north-east) utters his call, and
(having been responded to by the Agnidhra) calls on the Hoiri :
* samidho ya^a (pronounce the offering-prayer to the kindling-
sticks)!' Katy. Ill, 2, 16.
142 DATAPATH A-BR A HMAA^A.
(for the chanting of the stotra^) : with the call 'draw
near!' the Adhvaryu hands the sacrifice on to the
Udgatr/s (chanters).
13. The Udgat7^/s must not utter anything im-
proper until the last (stotra-verse) : ' this is the last
one,' thus thinking, the Udgatrzs hand on the sacri-
fice to the Hotr/.
14. The Hotrz must utter nothing improper until
the vasha/-call. With the vasha/-call he pours it
(the sacrifice) into the fire, as seed into the womb;
for the fire is indeed the womb of the sacrifice, since
from thence it is brought forth.
15. If he whom the sacrifice approaches were to
utter anything improper, he would waste the sacri-
fice, even as he might waste (water by spilling from)
a full vessel. And where the officiating priests thus
practice sacrifice with a perfect mutual understanding
between them, there everything works regularly and
no hitch occurs : therefore it is in this way that the
sacrifice must be nursed,
And where the officiating priests thus
practice sacrifice with a perfect mutual understanding
between them, there everything works regularly and
no hitch occurs : therefore it is in this way that the
sacrifice must be nursed,
16. Now there are here five utterances, viz. (i)
' Bid (him, Agni, or them) hear!' (2) 'Yea, may he
(or, one) hear!' (3) ' Pronounce the prayer to the
kindling-sticks!' (4) 'We who pronounce the prayer
. . .' (5) ' May he bear (the sacrifice to the gods)-!'
fivefold is the sacrifice, fivefold the animal victim,
five are the seasons of the year : this is the one
measure of the sacrifice, this its consummation.
» See IV, 2, 5, 7-8.
2 (i) O j-rAvava (for a jravaya), the Adhvaryu's call ; (2) astu
jrausha/, the Ap^nidhra's response; (3) (samidho) ya^j^-a, the
Adhvaryu's summons to the Hotr;'; (4) ye ya^amahe, the begin-
ning of the Hot/V's yiVya, or ofTering-prayer (see p. 135 note);
(5) vausha/, concluding formula of the ya^ya.
I KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 20. I43
17. These (five formulas) consist of seventeen
syllables; — seventeenfold, indeed, is Pra^apati, and
Pra^apati is the sacrifice : this is the one measure
of the sacrifice, this its consummation.
18. With 'O i-ravayaM' the gods sent forth the
east wind; with 'Astu i"rausha/M' they caused
the clouds to flow together; with ' Ya^a (pronounce
the ya^ya)!' (they sent forth) the lightning; with ' Ye
ya^amahe (we who pray),' the thunder; with the
vasha/-call they caused it to rain'-.
19. Should he (the sacrificer) be desirous of rain,
or should he perform a special offering^ or even at
the new- and full-moon sacrifice itself, he may say,
'Verily, I am desirous of rain!' — and he may also
say to the Adhvaryu, ' Ponder thou in thy mind
the east wind and the lightning!' — to the Agnidhra,
'Ponder thou the clouds in thy mind!' — to the
Hotrz, ' Ponder thou in thy mind the thunder
and rain!' — to the Brahman, 'Ponder thou all
these in thy mind!' — for where the officiating priests
thus practice sacrifice with a perfect mutual under-
standing between them, there it will indeed rain.
20. With ' O i-ravaya !' the gods called the shining
one (vira^, viz. cow) ; with 'Astu ^rausha/!' they
untied the calf and let it go to her; with 'Ya^^a!'
they raised (its head to the udder of the cow)* ; with
^ For a^ravaya (cf. p. 131, note 2), i.e. 'bid (him, Agni, or
them) hear!' but the author here makes i-ravaya the causative of
sru (sru), 'to flow ;' hence a jravaya, 'make flow;' and astu
jrausha/ [properly 'Yea, may he (or one) hear !'] he makes ' Yea,
may it flow ! '
" A fanciful etymology ofvasha/ from root vrz'sh, 'to rain;' for
the true derivation of the word, see p. 88, note 2.
^ I. e. an off"ering made with a view to the obtainment of some
special wish (kamyesh/i).
* Thus (or 'they led it up to the udder of the cow') Saya«a
144 ^ATAPATHA-BRAHMAiVA.
'
" A fanciful etymology ofvasha/ from root vrz'sh, 'to rain;' for
the true derivation of the word, see p. 88, note 2.
^ I. e. an off"ering made with a view to the obtainment of some
special wish (kamyesh/i).
* Thus (or 'they led it up to the udder of the cow') Saya«a
144 ^ATAPATHA-BRAHMAiVA.
'Ye yaj^dmahe!' they sat down by her (for milk-
ing); with the vasha/-call they milked her. The
shining one, doubtless, is this (earth), and of her this
is the milkinof : and for him who knows this to be
the milking of the shining one, this shining (earth-
cow) thus milks out all his desires.
Third BRAHMAiVA.
1. The fore-offerings (praya^a), assuredly, are
the seasons : hence there are five of them, for there
are five seasons.
2. The gods and the Asuras, both of them sprang
from Pra^apati, were once contending for this sacri-
fice, (which is) their father Pra^apati, the year :
'Ours it (he) shall be!' 'Ours it (he) shall be!'
they said.
3. Then the gods went on praising and toiling.
They saw these fore-offerings and worshipped with
them. By means of them they gained (pra-^i) the
seasons, the year ; they deprived their rivals of the
seasons, of the year : hence (the fore-offerings are)
victories (pra^aya), for, assuredly, pra^aya is the
very same term as praya^a (fore-offering) ^ And
in the same way this one (the sacrificer) wins by
means of them the seasons, the year ; deprives his
rivals of the seasons, of the year. This is the
reason why he performs the fore-offerings.
4. The sacrificial food at these offerings consists of
explains udanayan. In his commentary on Taitt. S. I, 6, 11 he
interprets the analogous udanaishit by 'he raises (or brings) the
milk-pail;' where the St. Petersburg Dictionary apparently takes
it in the sense of ' he led the calf away from the cow.'
^ In reality praya^a (from ya^, 'to sacrifice') has, of course,
nothing to do with pra^aya (from ^i, 'to conquer').
I KANDA, 5 ADHYAYA, 3 BRAHMAiVA, 7. 1 45
clarified butter. Now the butter, indeed, is a thunder-
bolt, and with that thunderbolt, the butter, the gods
gained the seasons, the year, and deprived their rivals
of the seasons, of the year. And with that thunder-
bolt, the butter, he now, in the same way, gains the
seasons, the year, and deprives his enemies of the
seasons, of the year. For this reason clarified butter
forms the sacrificial food at these (offerings).
5. Now this butter is the year's own liquor:
hence the gods gained it (the year) by means of its
own liquor ; and in the same way he also now gains
it by means of its own liquor. This is the reason
why clarified butter forms the sacrificial food at
these (fore-offerings).
5. Now this butter is the year's own liquor:
hence the gods gained it (the year) by means of its
own liquor ; and in the same way he also now gains
it by means of its own liquor. This is the reason
why clarified butter forms the sacrificial food at
these (fore-offerings).
6. Let him (the Adhvaryu) not move from that
same spot where he may be standing when he calls
for the fore-offerings. A battle, it is true, is wit-
nessed whenever any one performs the fore-offerings,
and whichever of the two combatants is worsted,
that one, no doubt, retreats; and he who obtains
the victory, advances still nearer : he (the Adhvaryu)
might therefore (feel inclined to) step nearer and
nearer (to the fire), and offer the oblations (while
moving) nearer and nearer^
7. This, however, he should not do ; he should
not move from that same spot where he may be
standing when he calls for the fore-offerings. Let
^ Though the author does not state expressly that this change
of position in performing the five fore-offerings is advocated by
some other ritualists, he apparently argues in this passage against an
actually adopted theory and practice, which the Siitras also mention
as optional. In the case of the Adhvaryu changing his position,
he is at each successive fore-offering to pour the butter on a part of
the fire east of the preceding one. Katy. Ill, 2, 18-21.
[I2] L
146 .DATAPATH A-BRAHMAJVA.
him rather offer the (five) oblations in that part (of
the fire) where he thinks there is the fiercest blaze ;
for only by being offered in blazing (fire), oblations
are successful.
8. He (the Adhvaryu), having called (on, and
having been responded to by, the Agnidhra), says
(to the Hotr^), * Pronounce the offering-prayer
(ya^ya) to the Samidhs (kindling-sticks)!' Thereby
he kindles the spring ; the spring, when kindled,
kindles the other seasons ; the seasons, when
kindled, generate the creatures and ripen the
plants. In the same (formula) he also implies the
(four) remaining seasons, and in order to avoid
sameness, he introduces the others by merely saying
each time, ' Pronounce the offering-prayer ! ' For
were he to say, ' Pronounce the offering-prayer to
Tantanapat!' ' Pronounce the offering-prayer to the
IdsV and so on, he would commit (the fault of)
repetition : hence he introduces the remaining (sea-
sons or fore-offerings) by merely saying each time,
' Pronounce the offering-prayer' !'
9. He (the Hotrz) now pronounces the offering-
prayer (ya^ya) to the Samidhs. The samidh
(kindler), doubtless, is the spring. The gods, at
that time, appropriated the spring, and deprived
their rivals of the spring ; and now this one (the
He (the Hotrz) now pronounces the offering-
prayer (ya^ya) to the Samidhs. The samidh
(kindler), doubtless, is the spring. The gods, at
that time, appropriated the spring, and deprived
their rivals of the spring ; and now this one (the
^ On the necessity of avoiding sameness of ritualistic practices
cf. note on I, 3, 2, 8. The five fore-offerings (praya^a, here
identified with the five seasons) are addressed respectively to the
kindling-sticks (samidh), to Tanfinapat (or Narajaz«sa, both
mystical forms of Agni), to the L/s (personifications of the forms
of devoiional feeling), to the sacrificial grass-covering of the altar
(bar his), and to Agni and Soma (or other deities). Since, in in-
troducing the first fore-offering, the Adhvaryu has mentioned its
recipient, he is not to do so in the case of the remaining four.
I KAiVDA, 5 ADHYAYA, 3 BRAHMAiVA, 12. I47
sacrificer) also appropriates the spring, and deprives
his rivals of the spring: this is the reason why he
pronounces the offering-prayer to the Samidhs.
10. After that he pronounces the offering-prayer
to Tanunapat. Tanunapat, doubtless, is the sum-
mer; for the summer burns the bodies (tanun
tapati) of these creatures. The gods, at that time,
appropriated the summer, and deprived their rivals
of the summer; and now this one also appropriates
the summer, and deprives his rivals of the summer:
this is the reason why he pronounces the offering-
prayer to Tantjinapat.
11. He then pronounces the offering-prayer to the
I^s. The I^s (praises), doubtless, are the rains;
they are the rains, inasmuch as the vile, crawling
(vermin)^ which shrink during the summer and
winter, then (in the rainy season) move about in
quest of food, as it were, praising (i^) the rains :
therefore the Ids are the rains. The gods, at that
time, appropriated the rains, and deprived their
rivals of the rains ; and now this one also appro-
priates the rains, and deprives his rivals of the
rains : this is the reason why he pronounces the
offering-prayer to the I^s.
12. He then pronounces the offering-prayer to the
Barhis (covering of sacrificial grass on the altar).
The barhis, doubtless, is the autumn; the barhis
is the autumn, inasmuch as these plants which
shrink during the summer and winter grow by
the rains, and in autumn lie spread open after the
fashion of barhis : for this reason the barhis is the
autumn. The gods, at that time, appropriated the
autumn, and deprived their rivals of the autumn ;
^ Such as lizards, alligators. Sayawa.
L 2
148 5ATAPATHA-BRAHMAiVA.
and now this one also appropriates the autumn, and
deprives his rivals of the autumn : this is why he
pronounces the prayer to the bar his.
Sayawa.
L 2
148 5ATAPATHA-BRAHMAiVA.
and now this one also appropriates the autumn, and
deprives his rivals of the autumn : this is why he
pronounces the prayer to the bar his.
13. He then pronounces the offering-prayer with
* Svahi ! Svaha\'' The Svaha-call, namely, marks
the end of the sacrifice, and the end of the year is
the winter, since the winter is on the other (remoter)
side of the spring. By the end (of the sacrifice)
the gods, at that time, appropriated the end (of the
year); by the end they deprived their rivals of the end;
and by the end this one also now appropriates the
end ; by the end he deprives his rivals of the end :
this is why he pronounces the offering-prayers with
' Svaha! Svaha!'
14. Now the spring, assuredly, comes into life
again out of the winter, for out of the one the other
is born again : therefore he who knows this, is
indeed born again in this world.
15. In order to avoid sameness he prays (alter-
nately) with ' may they accept ! ' and ' may he (or it)
accept^!' for he w^ould commit (the fault) of repe-
^ See further on, par. 22. As to Svaha! marking the conclu-
sion of the sacrifice, see the Samish/aya^us I, 9, 2, 25-28.
"^ The first offering-prayer (to the logs) is 'y§ yag'amahe sami-
dha>%, samidho agna a^i^yasya vyantu vausha/!' i.e. 'we who pro-
nounce the offering-prayer to the Samidhs, — the Samidhs, O Agni,
may accept the butter ! vausha/ !' Similarly at the other fore-offerings;
but at the second and fourth, where the object of worship is a single
one (viz. TanQnapat and the Barhis respectively), * may he (or it) ac-
cept (vetu) !' has to be substituted for ' may they accept (vyantu) !'
The difference of number in these verbal forms is symbolically
explained as implying a distinction of se.K, for the reason that there
may be more wives to one man, but only one husband to a woman.
The elliptic expression ye ya^i?-amahe is thus explained by Sayawa
on Taitt. S. I, 6, 1 1 : ' All we Hot// priests that are urged on by the
Adhvaryu calling "Recite (thou)!" we do recite, we do pronounce
I KANDA, 5 ADHYAYA, 3 BRKuMANA, 1 8. 1 49
tition, if he were to pray with 'may they accept!*
each time, or with ' may he accept !' each time. By
'may they accept!' doubtless, females (are implied);
and by 'may he accept!' a male (is implied): thereby
a productive union is effected, and for this reason he
prays (alternately) with 'may they accept!' and 'may
he (or it) accept V
16. Now at the fourth fore-offering, to the
barhis, he pours (butter) together (into the ^uhtl^).
The barhis, namely, represents descendants, and
the butter seed : hence seed is thereby infused into
the descendants, and by that infused seed descend-
ants are generated again and again. For this reason
he pours together (butter) at the fourth fore-offering,
that to the barhis.
The barhis, namely, represents descendants, and
the butter seed : hence seed is thereby infused into
the descendants, and by that infused seed descend-
ants are generated again and again. For this reason
he pours together (butter) at the fourth fore-offering,
that to the barhis.
17. Now, a battle, as it were, is going on here
when any one performs the fore-offerings; and which-
ever of the two combatants a friend (an ally) joins,
he obtains the victory : hence a friend thereby joins
the^uhu from out of the upabhret, and by him
it (or he) obtains the victory. This is why he pours
together (butter) at the fourth fore-offering, that to
the barhis.
18. The sacrificer, doubtless, (stands) behind the
^uhu, and he who means evil to him, (stands)
the y a^y a.' This introductory part of the offering-formula is called
agur, 'acclamation, assent' (Ajv. I, 5, 4); it is alluded to in Maha-
bhar.Vanap. 12480 (cf. Muir, O. S. T. I, p. 135), and apparently
by Paw.VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.).
^ In making the oblation, the Adhvaryu holds the ^uhu over the
upabhrz't and pours some of the butter from the ^uhii over the
spout of the upabhr/t into the fire. At the third praya^^a he
empties all the butter remaining in the ^uhii into the fire, and there-
upon, for the fourth oblation, replenishes the empty spoon with half
the contents of the upabhr/t, after which he proceeds as before.
150 DATAPATH A-BRAHMAiVA.
behind the upabhrz't : hence he thereby makes the
spiteful enemy pay tribute to the sacrificer. The
consumer, doubtless, (stands) behind the ^uhfi, and
the one to be consumed behind the upabhrz't:
hence he thereby makes the one that is to be con-
sumed pay tribute to the consumer. This is the
reason why he pours (butter) together at the fourth
fore-offering, that to the barhis.
19. He pours (the butter) together without (the
two spoons) touching (each other). If he Avere to
touch (the one spoon with the other) he would touch
the sacrificer with his spiteful enemy, he would touch
the consumer with the one to be consumed : for
this reason he pours (the butter) together without
touchino-.
20. He holds the ^uhu over (the upabhr/t).
Thereby he keeps the sacrificer above his spiteful
enemy, he keeps the consumer above the one to
be consumed: for this reason he holds the ^uhii
over (the upabhr/t).
21. The gods once said, 'Well then, now that
the battle has been won, let us establish the entire
sacrifice on a firm basis ; and should the Asuras and
Rakshas (again) trouble us, our sacrifice will then
be firmly established!'
22. At the last fore-offering they established the
entire sacrifice by means of the Svaha ('hail!'). Widi
' Svaha Agni !' they established the butter-portion
for Agni ; with ' Svaha Soma !' they established
the butter-portion for Soma ; and with (the second)
'Svaha Agni!' they established that indispensable
sacrificial cake which there is on both occasions
(i.e. at the new and full-moon sacrifices).
at the new and full-moon sacrifices).
23. And so with the (other) deities respec-
I KAA'Z»A, 5 ADHYAYA, 3 BRAHMAJVA, 25. I51
tively^ With'Svaha the butter-drinking gods!' they
established the fore-offerings and the after-offerinors
(anuya^as), for the fore-offerings and after-offerings,
doubtless, represent the butter-drinking gods. With
the formula ' May Agni graciously accept of the
butter!' they established Agni as Svish/akret
(' maker of good offering '), for Agni is Indeed the
maker of good offering. And till this day that
sacrifice stands as firm as the gods established it.
This is the reason why at the last fore-offering he
prays with ' Svaha! Svaha!' according to the number
of oblations (there are at the chief sacrifice). After
he (the sacrificer) has won his battle, he establishes
the entire sacrifice on a firm basis, so that, if after this
he should violate the proper order of the sacrifice,
he need not heed it ; for he will know that his sacri-
fice is firmly established. Now what with exclaiming
' Vashat,' with offering, and with calling out 'Svaha,'
this same sacrifice was well-nig^h exhausted.
24. The gods were anxious as to how they might
replenish it, how they might again render it efficient
and practise (worshipping) with it, when efficient.
25. Now what was left in the ^uhu of the butter
wherewith they had established the sacrifice, with
that they sprinkled the havis (dishes, or kinds,
of sacrificial food) one after another, and thereby
replenished them and again rendered them efficient,
because the butter is indeed efficient. Hence after
offering the last fore-offering, he sprinkles the havis
one after another, and thereby replenishes them and
again renders them efficient, because the butter is
indeed efficient -. H ence also from whatever sacrificial
^ Cf. p. 118, note 3, The words 'Svaha Agnim' &c. are pre-
ceded by 'ye ya^amahe,' see before, p. 148, note 2.
^ After the Adhvaryu has performed the last fore-offering, he
152 5ATArATHA-BRAHMAiVA.
food he (afterwards at the principal oblations) cuts
off (a portion for a deity), that he again sprinkles
(with butter), that he replenishes and renders efficient
for the (Svish/akr/t) maker of good offering. But
when he cuts off the portion for the maker of good
offering, then he does not again sprinkle (the sacri-
ficial food out of which the portion has been cut),
since after that he will not make any other oblation
in the fire from the sacrificial food^.
Fourth Brahmaata.
But
when he cuts off the portion for the maker of good
offering, then he does not again sprinkle (the sacri-
ficial food out of which the portion has been cut),
since after that he will not make any other oblation
in the fire from the sacrificial food^.
Fourth Brahmaata.
1. He (accordingly) pronounces the offering-prayer
to the Samidhs (kindling-sticks). The Samidhs
(kindlers), doubtless, are the breaths (vital airs), and
he thereby kindles the breaths ; for this man (the
sacrificer) is kindled (animated) by his breaths :
hence if he (the sacrificer) be burning (with fever,
&c.), he (the Adhvaryu) will say, 'Stroke (thyself)!'
If he be hot, then one may feel confident, for then
he is kindled ; and if he be cold, then one need
hope no longer. Thus he thereby puts the breaths
into him : this is the reason why he pronounces the
prayer to the Samidhs.
2. He then pronounces the offering-prayer to
Tantinapat. Tanunapat, doubtless, is seed; hence
he thereby casts seed : this is why he pronounces
the prayer to TanCuiapat.
steps back behind the altar and sitting down beside the dishes of
sacrificial food, anoints, with the butter remaining in the guhd,
first the (butter in the) dhruva, then the several sacrificial dishes,
and finally the (butter in the) upabhr/t. Katy. Ill, 3, 9.
^ What remains of the dish of sacrificial food, after the oblation
to Agni Svish/akr/'t (I, 7, 3, i seq.) has been made, is eaten by the
priests and the sacrificer, and in their case the several portions are
basted with butter, as they are cut oflf, but not the dish of food from
which the portions have been taken.
I KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 6. 1 53
3. He then pronounces the offering-prayer to the
I ds. The I ^s, doubtless, are offspring ; when the
seed thus cast springs into life, then it moves about
in quest of food, as it were, praising (id). Hence
he thereby makes him (the sacrificer) propagate
offspring : this is the reason why he pronounces the
prayer to the I^s.
4. He then pronounces the offering-prayer to the
Barhis. The barhis, doubtless, means abundance,
hence he thereby produces an abundance : this is
why he pronounces the prayer to the barhis.
5. He then pronounces the offering-prayer with
* Svaha ! Svaha!' The Svaha-call, indeed, is what
the winter is among the seasons ; for the winter
subjects these creatures to its will : hence in winter
the plants wither, and the leaves fall off the trees;
the birds retire more and more, and fly lower and
lower ; and the wicked man has his hair, as it were,
falling off^; for the winter subjects these creatures
to its will. And, verily, he who knows this, makes
that locality wherein he lives, his own, for his own
happiness and supply of food.
And, verily, he who knows this, makes
that locality wherein he lives, his own, for his own
happiness and supply of food.
6. The gods and the Asuras, both of them sprung
from Pra^^^pati, were once contending for superiority.
With staves and bows neither party were able to
overcome the other. Neither of them having gained
the victory, they (the Asuras) said, ' Well then, let
us try to overcome one another by speech, by sacred
writ (brahman)! He who cannot follow up our
uttered speech by (making up) a pair, shall be
defeated and lose everything, and the other party
^ The Kawva recension has, ' the beasts retire more and more,
and the birds fly lower and lower ; and the vile-caste man (papa-
var«a>^ purusha/^) has his hair, as it were, falling off.'
3" 54 SATAPATHA-BRAHMAJSTA,
shall win everything!' The gods replied, 'So be
it !' The gods said to Indra, ' Speak thou ! '
7. Indra said, 'One (eka, m., unus) for me!'
The others then said, 'One (eka, f., una) for us!'
and thus found that (desired) pair, for eka (unus)
and eka (una) make a pair.
8. Indra said, 'Two (dvau, m., duo) for me!'
The others then said, 'Two (dve, f., duae) for
us!' and thus found that pair, for dvau (duo) and
dve (duae) make a pair.
9. Indra said, 'Three (traya/^, m.) for me!'
The others then said, 'Three (tisra//, f.) for us!'
and thus found that pair, for traya/^ and tisra/^
make a pair.
10. Indra said, 'Four (/C'atvara//, m.) for me!'
The others then said, 'Four (Z-atasra//, f.) for
us!' and thus found that pair, for /C-atvara/^ and
^atasra/5 make a pair.
11. Indra said, 'Five (pa/H-a, m. f., quinque)
for me!' Then the others found no pair, for after
that (numeral four) there is no pair, for then both
(masculine and feminine) are pa;}yi'a. Thereupon
the Asuras were defeated and lost everything, and
the gods won everything from the Asuras, and
stripped their rivals, the Asuras, of everything.
12. For this reason let him (the sacrificer) say\
when the first fore-offering has been performed,
' One (eka) for me!' and ' One (eka) for him whom
^ Viz. as anumantra«a, or after-call, supplementary prayer,
pronounced immediately after the oblation has been poured into
the fire. According to Katy. Ill, 3, 5, a second anumantrawa has
to be added each time, consisting of a single word, viz. ' brilliant,'
' respectable,' ' famous,' ' holy,' ' an eater of food ' [suppl. ' may I
become'] respectively. Differently the Black Ya^us; cf. Hille-
brandt, p. 96, note 6.
I KANDA, 6 ADHYAYA, I BRAHMAiVA, 4. 1 55
we hate ! ' And if he should not hate any one, let
him say, 'who hates us and whom we hate !'
13. With the second fore-oftering, 'Two (dvau)
for me !' and ' Two (dve) for him who hates us and
whom we hate ! '
14. With the third fore-offering, 'Three (traya/^)
for me!' and 'Three (tisra/^) for him who hates us
and whom we hate ! '
15. With the fourth fore-offering, 'Four (Z'atva-
ra/^) for me!' and 'Four (iatasra/^) for him who
hates us and whom we hate !'
'
14. With the third fore-offering, 'Three (traya/^)
for me!' and 'Three (tisra/^) for him who hates us
and whom we hate ! '
15. With the fourth fore-offering, 'Four (Z'atva-
ra/^) for me!' and 'Four (iatasra/^) for him who
hates us and whom we hate !'
16. With the fifth fore-offering, 'Five {pa.n^a.)
for me!' and 'Nothing for him who hates us and
whom we hate!' For, there being 'five' to 'five,' he
(the enemy) is defeated, and whoever knows this,
appropriates to himself everything that belongs to
that (enemy of his), strips his enemies of everything.
Sixth Adhyaya. First BRAHMAivA.
1. Now the Seasons were desirous to have a share
in the sacrifice among the gods, and said, ' Let us
share in the sacrifice ! Do not exclude us from the
sacrifice ! Let us have a share in the sacrifice ! '
2. The gods, however, did not approve of this.
The gods not approving, the Seasons went to the
Asuras, the malignant, spiteful enemies of the gods.
3. Those (Asuras) then throve in such a manner
that they (the gods) heard of it; for even while
the foremost (of the Asuras) were still ploughing
and sowing, those behind them were already en-
gaged in reaping and threshing: indeed even without
tilling the plants ripened forthwith for them.
4. This now caused anxiety to the gods : ' That
owing to that (desertion of the Seasons), enemy
156 ^-ATAPATHA-BRAHMAiVA.
(viz. the Asuras) seeks to injure enemy (viz. us) is
of little consequence ; but this indeed goes too far : try-
to find out how henceforth this may be different^'
5. They then said, 'Let us invite the Seasons!' —
'How.'*' — 'Let us offer prayer to them first of all
at the sacrifice !'
6. Agni then said, ' But whereas hitherto you
used to offer prayer to me in the first place, what
is now to become of me ? ' ' We will not remove
you from your place ! ' said they. And since, in
inviting the Seasons, they did not remove Agni from
his place, for that reason Agni is immutable 2; and
verily, he who knows that Agni to be immutable,
does not move from the place where he bides.
7. The gods said to Agni, ' Go and invite them
hither!' Agni went to them and said, 'O Seasons, I
have obtained for you a share in the sacrifice among
the gods.' They said, 'In what form hast thou
obtained it for us?' He replied, 'They will offer
prayer to you first at the sacrifice.'
8. The Seasons said to Agni, ' We will let thee
share along with us in the sacrifice who hast obtained
for us a share in the sacrifice among the gods ! '
And because Agni has been allowed a share along
with the Seasons (the offering-prayers are) : ' The
Samidhs, O Agni, (may accept the butter) ^ . . .!'
^ ' Kaniya in nv ato dvishan dvishate 'ratiyati kim v etavan-
matram upa^anita yathedam ito 'nyathasad iti.' The Ka«va MS.
has, ' tad u vai devanam atathasa kaniya in nu tato dvishan dvishate
'ratiyed atha k\m tavanmatram. Te ho^'uh katham idam ito no
'nyatha syad iti.'
. .!'
^ ' Kaniya in nv ato dvishan dvishate 'ratiyati kim v etavan-
matram upa^anita yathedam ito 'nyathasad iti.' The Ka«va MS.
has, ' tad u vai devanam atathasa kaniya in nu tato dvishan dvishate
'ratiyed atha k\m tavanmatram. Te ho^'uh katham idam ito no
'nyatha syad iti.'
^ A/tyuta, literally ' not fallen,' hence invariable, indispensable
is an epithet frequently applied to Agni's sacrificial cake; of. I,
4, 2, 16 ; I, 6, 2, 5.
* See p. 148, note 2.
I KAA^DA, 6 ADHYAYA, I BRAHMAiVA, II. 1 57
' Tantinapdt, O Agni . . . !' ' The I^s, O Agni . . . !'
' The Barh i s, O Agni ...!'' Svaha Agni ! ' And verily,
whosoever knows that Agni is thus allowed to share
(in the sacrifice) along with the Seasons, he is allowed
to participate in whatever auspicious rite is performed
by one who professes to be equal (in that knowledge)
to him ; — for him, being possessed of Agni, the Sea-
sons, themselves possessed of Agni, ripen the plants
and everything here.
9. Now, as to this point, some raise the ob-
jection, * But since they invite the fore-offerings
last of all (at the two libations of butter) ^ why do
they offer prayer to them first of all?' — Because
they established them last of all in the sacrifice ^ ;
and because they said, 'we will offer prayer to you
first : ' for that reason they invite them last, and offer
prayer to them first.
10. By the fourth fore-offering the gods, assuredly,
obtained the sacrifice, and by the fifth they firmly
established it; and by what part of the sacrifice
after that remained unaccomplished they gained the
world of heaven.
11. In going to heaven they were afraid of an
attack from the Asuras and Rakshas. They placed
Agni at their head, as the Rakshas-killer, the re-
peller of the Rakshas; they placed Agni in their
midst, as the Rakshas-killer, the repeller of the
Rakshas; they placed Agni in their rear, as the
Rakshas-killer, the repeller of the Rakshas.
^ In the devatanam avahanam or invitation of the deities,
the last formula, addressed to the butter-drinking deities, is sup-
posed to refer to the fore- and after-offerings. Cf. I, 4, 2, 16-17.
2 See I, 5, 3, 23.
158 5'ATAPATHA-BRAHMA^•A.
12. And if the Asuras and Rakshas wished to
attack them in front, Agni repelled them, as the
Rakshas-killer, the repeller of the Rakshas ; if they
wished to attack in the centre, Agni repelled them,
as the Rakshas-killer, the repeller of the Rakshas ;
and if they wished to attack in the rear, Agni re-
pelled them, as the Rakshas-killer, the repeller of
the Rakshas : being thus guarded on all sides by
Agnis, they reached the world of heaven.
13. And in the same way this one now obtains
the sacrifice by means of the fourth fore-offering,
and by means of the fifth he establishes it ; and
by what part of the sacrifice after that remains un-
accomplished, he gains the world of heaven.
13. And in the same way this one now obtains
the sacrifice by means of the fourth fore-offering,
and by means of the fifth he establishes it ; and
by what part of the sacrifice after that remains un-
accomplished, he gains the world of heaven.
14. Now when he pronounces the offering-prayer
over Agni's butter-portion, he thereby places Agni
in front, as the Rakshas-killer, the repeller of the
Rakshas ; and when Agni's sacrificial cake is (offered),
he thereby places Agni in the midst, as the Rakshas-
killer, the repeller of the Rakshas ; and when he
pronounces the offering-prayer to Agni Svish/a-
kr^'t (the maker of good offering), he thereby places
Agni in the rear, as the Rakshas-killer, the repeller
of the Rakshas.
15. And if the Asuras and Rakshas try to attack
him (the sacrificer) in front, Agni repels them, as
the Rakshas-killer, the repeller of the Rakshas ; if
they try to attack him in the centre, Agni repels
them, as the Rakshas-killer, the repeller of the Ra-
kshas ; and if they try to attack him from behind,
Agni repels them, as the Rakshas-killer, the repeller
of the Rakshas : being thus guarded on every side
by Agnis, he gains the world of heaven.
16. And if any one were to imprecate evil on him
I KANDA, 6 ADHYAYA, I BRAHMA^'A, 20. 1 59
previously to (or, in the fore-part of) the (chief) sacri-
fice, let him be thus spoken to, ' Thou shalt suffer
some disease of the face ! thou shalt become either
bHnd or deaf!' for these, in truth, are diseases of
the face : and thus it would indeed fare with him.
17. If any one were to imprecate evil on him
in the middle of the sacrifice, let him be thus spoken
to, 'Thou shalt be without offspring, without cattle! '
for offspring and cattle, indeed, constitute the centre
(i.e. the substantial possession of man): and thus it
would indeed fare with him.
18. If any one were to imprecate evil on him
after the completion of the (chief) sacrifice, let him
be thus spoken to, ' Unstable and poor, thou shalt
swiftly go to yonder world!' for thus it would
indeed fare with him. One should not therefore
utter imprecations : for whosoever thus understands
this has the advantage.
o
19. He who gains by means of the fore-offerings,
assuredly, gains the year \ But he alone gains it
who knows its doors ; for what were he to do with
a house who cannot find his way inside ? Even as
those (fore-offerings) are (the doors) of this (sacrifice),
so is the spring a door, and so is the winter a door,
of that (year). This same year he enters, as the world
of heaven ; for, assuredly, the year is all, and the All
(universe) is imperishable : his thereby becomes
imperishable merit, the imperishable world.
The Two Butter-portions (AgyabhAga) to Agni and Soma.
20. Here now some say, ' To what deity belong
the butter-portions?' Let him reply, 'To Pra^apati;'
' See I, 5, 3, 3.
t60 datapath A-BRAHMAiVA.
The Two Butter-portions (AgyabhAga) to Agni and Soma.
20. Here now some say, ' To what deity belong
the butter-portions?' Let him reply, 'To Pra^apati;'
' See I, 5, 3, 3.
t60 datapath A-BRAHMAiVA.
for, assuredly, Pra^dpati is undefined^ (mysterious);
and undefined are the butter-portions, because
they have the sacrificer for their deity ; for the
sacrificer is Praj'apati at his own sacrifice, since
it is by his order that the priests spread and
produce it.
21. Having basted the havis with butter and
made two cuttings from it, he pours some of the
butter thereon : thus the oblation is offered combined
with butter, and thereby indeed it is offered combined
with the sacrificer; and for one who knows this, —
whether he has a sacrifice performed for him while
he is far away, or while he is near, — the sacrifice
is performed in the same way as it would be per-
formed if he were near ; and he w^ho knows this,
even though he do much evil, is not shut out from
the sacrifice.
Second BRAHMA^■A.
I. Verily, by means of the sacrifice the gods made
that conquest (of the world of heaven). When they
had conquered, they said, ' How may this (celestial
region) be made unattainable by men ?' They then
sipped the sap of the sacrifice, as bees would suck out
honey; and having drained the sacrifice and effaced
the traces of it with the (sacrificial) post^ they
^ Because he (? as lord of creatures) represents all the deities,
and one cannot say ' he is such or such a one,' Sayawa. Cf. also
1,1, I, 12.
^ Yfipena yopayitva, literally 'having made it level by means
of the yfipa/=yupenaX'/^/mdya, 'having covered it over with the
yd pa,' Sayawa (cf. also on Rig-veda I, 104, 4). For other ver-
sions of the same myth, cf. Ait. Br. II, i ['they debarred them
(ay op ay an, viz. the men and 7?/shis from the sacrificial know-
ledge) by means of the yftpa,' Haug]; Taitt. S. VI, 3, 4, 7 ;
I KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 4. 161
concealed themselves : and because they effaced
(ayopayan, viz. the sacrifice) with it, therefore it is
called yupa (sacrificial post). Now this was heard
by the 7?/shis :
2. ' Verily, by means of the sacrifice the gods
gained this conquest. When they had conquered,
they said, " How may this (celestial region) be
made unattainable by men ?" They then sipped
the sap of the sacrifice, as bees would suck out
honey ; and having drained the sacrifice and effaced
the traces of it with the (sacrificial) post, they con-
cealed themselves.' They (the i?/shis) thereupon
set about searching for it.
3. They went on praising and toiling ; for by
(religious) toil, the gods indeed gained what they
wished to gain, and (so did) the ^/shis. Now
whether it be that the gods caused it (the sacrifice)
to attract (or, peep forth to) them, or whether they
took to it of their own accord, they said, ' Come,
let us go to the place whence the gods obtained
possession of the world of heaven !' They went about
saying (to one another), 'What attracts? What at-
tracts^?' and came upon the sacrificial cake which had
become a tortoise and was creeping about. Then
they all thought, ' This surely must be the sacrifice ! '
4. They said, ' Stand still for the A.cvins ! stand
still for Sarasvati ! stand still for Indra!' still it
5, 3, I. The legend is intended to supply, by means of a fanciful
etymology, a symbolical meaning for the yupa or sacrificial post
to which the victim is tied.
^ Kim praro/C'ate = *\vhatthinkest thou?' Sayawa. The primary
meaning of pra-ru/?' is 'to shine forth.' Here it has apparently
to be taken in the double sense of ' to peep forth, to appear,' and
' to please.' The German ' einleuchten ' (St. Petersburg Dictionary)
approaches more nearly to the original.
[12] M
1 6 2 5ATapatha-brAhmajva.
crept on ; — ' Stand still for Agni !' at this it stopped.
Having then enveloped it in fire (Agni), knowing,
as they did, that it had stopped for Agni, they offered
it up entirely, for it was an oblation to the gods.
Then the sacrifice pleased them ^ ; they produced
it, they spread it. And this same sacrifice is taught
by the former to the later ; the father (teaches it)
to his son w^hen he is a student (brahma/C'arin).
5. Now that (cake), which caused the sacrifice to
attract (or, appear to) them, first (puras) bestowed
(dai") it upon them: hence it is (called) puroda^a,
for puro ra, doubtless, is the same as purodai^a^.
This same cake on eight potsherds for Agni is in-
dispensable on both occasions (at the new and full-
moon ceremonies).
6. That (cake for Agni) does not constitute the
(special) sacrificial food (havis) either at the full-
moon, or at the new-moon, sacrifice ; since the one
for Agni and Soma constitutes the havis at the
full-moon, and the Sinnayya^ at the new-moon
sacrifice. That one (for Agni) constitutes rather the
regular (or, corresponding) sacrifice on both occa-
sions, and because of its fearino- lest it should become
detached from the sacrifice, it is offered up at the
beginning of both the full-moon and the new-moon
sacrifice : this is the reason why it is offered at this
particular time.
^ Or 'appeared to them, shone forth to them,' praro>('ata; see
preceding note.
^ In the compound purort'asa or puro^/aj the original dental
d has been changed to the lingual d, apparently through the
influence of the preceding r.
* See I, 6, 4, 9. One would expect the Sannayya (to Indra) or
the cake to Indra-Agni. The full-moon offering is sacred to Agni-
Soma; and the ne\v-moon offering to Indra-Agni; see I, 8, 3, i seq.
* See I, 6, 4, 9. One would expect the Sannayya (to Indra) or
the cake to Indra-Agni. The full-moon offering is sacred to Agni-
Soma; and the ne\v-moon offering to Indra-Agni; see I, 8, 3, i seq.
I KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 12. 1 63
7. And if any one (householder) were to resort
to him (the Adhvaryu) and say, ' Perform an ish/i for
me!' let him perform it. Whatever desire the i^z'shis
entertained when they performed that sacrifice, that
desire of theirs was accomplished ; and accordingly
whatever desire he (the sacrificer) entertains in
having this sacrifice performed, that desire of his is
accomplished. For whatever deity sacrificial food
is taken, to that deity they offer it up in the fire
(Agni) ; — and if he is about to offer it up in the
fire, why should he announce it to another deity ?
To Agni alone therefore (it is announced).
8. Agni (the fire), assuredly, represents all the
deities, since it is in the fire that they make offering
to all deities : to Agni alone therefore (he should
announce it), since he thereby has recourse to all the
deities.
9. Agni, assuredly, is the safest ^ among the gods :
let him then have recourse to him whom he con-
siders the safest among the gods, and therefore
(announce the sacrifice) to Agni,
10. Agni, assuredly, is the most tender-hearted
of gods : let him then have recourse to him whom
he considers the most tender-hearted of gods, and
therefore (announce the sacrifice) to Agni.
1 1. Agni, assuredly, is the nearest of the gods : let
him then have recourse to him whom he considers
as the nearest of those to be approached, and there-
fore (let him announce the sacrifice) to Agni.
12. If (beside the full-moon sacrifice) he perform
an ish/i (with a view to the accomplishment of some
^ Addhatamam, adv., literally ' most surely ;' according to Saya«a
= atijayena pratyakshaphaladam, 'pre-eminently a giver of percep-
tible benefits.'
M 2
164 -SATAPATHA-BRAHMAiVA.
special desire) ^ let him recite seventeen kindling
verses ; {and in that case) he utters the offering-
prayer (ya^ya) in a low voice, for this is the cha-
racteristic form of an ish/i; the ya^ya and the
aniivakya should contain the word 'head^;' the two
butter-portions should be offered to theVmra-slayer
(Indra); and the two sa^y^^yas^ should be in the
vira^ metre.
Third Brahmajva.
1. Tvash/rz' had a three-headed, six-eyed son.
He had three mouths; and because he was thus
shaped, his name was Vii-varupa (' All-shape').
2. One of his mouths was Soma-drinking, one
spirit-drinking, and one for other kinds of food.
Indra hated him and cut off those heads of his.
3. Now from the one which was Soma-drinking,
a hazel-cock (francoline partridge) sprang forth ;
whence the latter is of brownish colour, for king
Soma is brown.
4. From the one which was spirit-drinking, further,
a sparrow sprang ; whence the latter talks as if
stammering, for he who has drunk spirits, talks as if
he stammered.
4. From the one which was spirit-drinking, further,
a sparrow sprang ; whence the latter talks as if
stammering, for he who has drunk spirits, talks as if
he stammered.
5. Then from the one which served for other
kinds of food, a partridge sprang; whence the latter
• See I, 3, 5, 10.
^ For these verses, the first of which begins ' Agni is the head of
the sky,' seeVoi^. S. XIII, 14 and 15.
■'' That is, the ya^ya (offering-prayer) and puro'nuvakya
(invitatory prayer) at the Svish/akr/t, or oblation to Agni, as
the maker of good offering, at the end of the chief oblations. The
two vira^ formulas are Rig-veda VII, i, 3 (Va^. XVII, 76 ; Taitt.
S. IV, 6, 5, 4) preddho agne didihi, and Rig-veda VII, i, 18
(Taitt. S. IV, 3, 13, 6) imo agne. Cf. Ail. Br. I, 5.
I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 8. 1 65
is much variegated in colour : on its wings, namely,
butter-drops, as it were, have dropped in one place
and honey- (or mead-) drops in another, for such-
like, as it were, was the food which he consumed
with that (mouth).
6. Tvash/rz was furious : ' Has he indeed slain my
son ?' he exclaimed. He brought Soma-juice from
which Indra was excluded ; and just as the Soma-
juice on being produced had Indra excluded from it
(apendra), so it remained (when it was offered up).
7. Indra thought with himself, ' They are now
excluding me from Soma ! ' and though uninvited, he
consumed what pure (Soma) there was in the tub,
even as the stronger (consumes) that of a weaker.
That (Soma), however, injured him ; it flowed in
all directions from (the openings of) his vital airs ;
from his mouth alone it did not flow, but from all
the other (openings of the) vital airs it flowed ;
hence (was instituted) at that time the ish/i, called
Sautrama;^i: on the occasion of that (ceremony)
it is explained how the gods healed him\
8. Tvash/re was furious, and exclaimed, 'Has he
indeed consumed my Soma uninvited?' However,
he himself desecrated the sacrifice, for what pure
(Soma) there was left in the tub he let flow (into
the fire), saying, 'Grow thou, having Indra for
thy foe^!' The moment it reached the fire, it
^ See V, 5, 4, 2 seq., where the whole legend is repeated ; and
Taitt. S. II, 4, 12, I. One of the objects of the Sautramam is the
expiation of an immoderate consumption of Soma by a priest.
'^ According to Taitt. S. II, 4, 12, i, also the fault committed by
Tvash/r?' consisted in his faulty accentuation of the compound
indra^atru in the formula. What he intended to say was that
Agni, on drinking the Soma, should grow strong so as to be 'the
foe (slayer) of Indra,' and the compound should therefore have
been accented on the second member, viz. indra^atru (the foe of
1 66 S-ATAPATHA-BRAHMAiVA.
developed (into human shape), or, as some say, it
so developed whilst on its way (to the fire). It be-
came possessed of^ Agni and Soma, of all sciences,
all glory, all nourishment, all prosperity.
indra^atru (the foe of
1 66 S-ATAPATHA-BRAHMAiVA.
developed (into human shape), or, as some say, it
so developed whilst on its way (to the fire). It be-
came possessed of^ Agni and Soma, of all sciences,
all glory, all nourishment, all prosperity.
9. And since it so developed whilst rolling onwards
(vr/t), it became Vrztra; and since he sprang forth
footless, therefore he was a serpent. Danu and
Danayu received him like mother and father-,
whence they call him Danava.
10. And because he (Tvash/rz) said, 'Grow thou,
having Indra for thy foe !' therefore Indra slew him
(Vr/tra). Had he said, 'Grow thou, the foe (slayer)
of Indra !' he (Vr/tra) would certainly have forthwith
slain Indra.
IT. And because he (Tvash/;-/) said, ' Grow thou I'
therefore he (Vr/tra) grew an arrow's range sideways
and an arrow's range forward : he forced back both
the western ocean and the eastern one ; and in pro-
portion as he extended did he devour the food.
12. In the fore-noon the gods offered him food, at
mid-day the men, and in the after-noon the Fathers.
13. Now while Indra was thus moving on (in
pursuit of Vmra), he addressed Agni and Soma,
' Ye belong to me and I belong to you ! That one
is nothing to you : why then do ye support that
Dasyu against me ? Come over to me !'
Indra); but by accenting it on the first member, indraxatru, lie
made it ' having Indra for his foe (slayer).' According to the
version of the Taitt. S., Agni, the fire, on the Soma being poured
into it, rose up (spirted) as if to execute Tvash/r/'s wish ; but
immediately relapsed into its former state of inertness on hearing
the mis-pronounced word.
^ Abhi sambabhfiv a, ' he grew by consuming,' &c. Sdya;/a.
^ The Kaz/va text has, 'Danu and Danavi received him as
mother and father.'
I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, I 7. 1 67
14. They replied, 'What Is to be our reward in
that case ?' He offered them that Agni-Soma cake
on eleven potsherds : this is the reason why there
is a cake on eleven potsherds for Agni and Soma.
15. They went over to him, and after them went
forth 1 all the gods, all the sciences, all glory, all
nourishment, all prosperity: thus by offering that
(cake to Agni and Soma) Indra became what Indra
now is. Such then is the significance of the full-
moon offering ; and he who, knowing this, performs
the full-moon offering in this wise, attains to the
same state of prosperity, becomes thus endowed with
glory, becomes such a consumer of food (as Vrztra).
16. Now Vrz'tra, on being struck, lay contracted
like a leather bottle drained of its contents, like a
skin bag with the barley-meal shaken out. Indra
rushed at him, meaning to slay him.
16. Now Vrz'tra, on being struck, lay contracted
like a leather bottle drained of its contents, like a
skin bag with the barley-meal shaken out. Indra
rushed at him, meaning to slay him.
17. He said, 'Do not hurl (thy thunderbolt) at
me! thou art now what I (was before). Only cut
me in twain; but do not let me be annihilated!'
He (Indra) said, 'Thou shalt be my food!' He
replied, ' So be it ! ' He accordingly cut him in twain;
and from that (part) of his which was of the Soma
nature ^ he made the moon, and that which was
demoniacal (asurya) he made enter these creatures
as their belly; hence people say ^ : 'Vr^'tra was
then a consumer of food, and Vrhra. is so now.'
For even now, whenever that one (the moon) waxes
fuller, it fills itself out of this world ^ ; and when-
^ Preyuh, 'the gods &c. that were in Vn'tra's mouth went out,'
Sayawa; see preceding page, note i.
2 'Yat saumyam nyaktam asa' ['yat saumyo nyanga asa,'
Ka«va rec], 'what was imbued with Soma,' 'what had Soma
inherent in it.' Cf. 'yat somasya nyaktam asa,' I, 7, i, r.
^ ' People say so when anybody eats much food.' Saya;/a.
* Seel, 6, 4, 15.
1 68 i-ATAPATHA-BRAHMAiVA.
ever these creatures crave for food, they pay tribute
to this Vr/tra, the belly. Whosoever knows that
Vmra as a consumer of food, becomes himself a
consumer of food.
1 8. Those deities then said, 'Ye, Agni and Soma,
whom we have followed hither, take the best part
(of the sacrificial food) : do let us share along with
you in what ye have !'
19. They both said, ' What (share) shall then be
ours?' They replied, 'For whatever deity they
shall take out sacrificial food, they shall in the
first place offer to you some clarified butter!'
Whenever, therefore, they take out sacrificial food
for any deity, they in the first place offer two butter-
portions to Agni and Soma. This does not take
place at the Soma-sacrifice, nor at the animal offering;
for they said, 'for whatever deity they takeout. . .\'
20. Agni then said, ' In me they shall sacrifice
for all of you, and thus I give you a share in me !'
For this reason they sacrifice in Agni (the fire) to
all the gods ; and for this reason they say that Agni
is all the deities.
21. Soma then said, 'Me they shall offer up to
all of you, and thus I give you a share in me ! ' For
this reason they offer up Soma to all the gods ; and
hence they say that Soma is all the deities.
22. And further, since all the gods were abiding
in Indra, for that reason they say that Indra is
all the deities, that the gods have Indra for their
chief (^-resh/Z^a). Thus the gods came in a three-
^ The nirvapanam, or taking out (literally throwing out) of
(handfuls of) havis from the receptacle and putting it into the
winnowing basket (or other vessels), does not apply to these two
kinds of sacrifices. Cf. I, i, 2, 5 seq.
I KANDA, 6 ADHYAYA, 3 BRAHMAJVA, 26. 1 69
fold way to consist of one deity; and he who
knows this becomes individually the chief of his
own (people),
Cf. I, i, 2, 5 seq.
I KANDA, 6 ADHYAYA, 3 BRAHMAJVA, 26. 1 69
fold way to consist of one deity; and he who
knows this becomes individually the chief of his
own (people),
2^. Twofold, verily, is this, there is no third: to
wit, the moist and the dry; and what is dry, that
relates to Agni ; and what is moist, that relates to
Soma. But (it may be objected) if this is twofold
only, why then this manifold performance : — the two
butter-portions for Agni and Soma, the low-voiced
offering to Agni and Soma, and the rice-cake for
Agni and Soma, — when by means of any one of
these he obtains all, why then this manifold per-
formance ? [The answer to this objection is that]
so manifold is the power, the generative force of
Agni and Soma.
24. The sun, indeed, relates to Agni, and the
moon to Soma ; the day relates to Agni, and the
night to Soma; the waxing half-moon relates to Agni,
and the waning one to Soma.
25. * By means of the two butter-portions he
obtains the sun and the moon ; by means of the low-
voiced offering he obtains the day and the night;
and by means of the rice-cake he obtains the two
half-moons,' thus say some.
26. Asuri, on the other hand, said: 'By means
of the two butter-portions he gains any two (of those
objects 1); by means of the low-voiced offering he
obtains any (other) two ; and by means of the rice-
cake he obtains any (other) two : " all has been
obtained, all has been conquered by me ! with that
All I will slay Vmra ! with the All I will slay the
' Yatame va yatame va dve apnoti.' Saya»a supplies vast uni,
'objects.' The Kawva recension, on the other hand, reads, 'Yatame
va yatame va dve devate apnoti.'
1 70 .SATAPATHA-BRAHMAA^A.
Spiteful enemy!" thus he thinks, and for that reason
there is this manifold performance.'
27. On this point it has also been remarked:
' Why this sameness (of performance) ? By what
is introduced between the butter(-offering) to Agni
and Soma and the rice-cake to Agni and Soma, a
repetition of performance (is committed) ^' Same-
ness (of performance), nevertheless, is avoided in
this way : the one (viz. the low-voiced offering) con-
sists of butter, and the other of a rice-cake, hence
the one is different from the other. Moreover, after
reciting a i?zk-verse as anuvakya, he pronounces
the ya^ya with the word 'pleased' (in the case of
the butter-portions to Agni and Soma); and after
reciting a y?/k-verse as anuvakya, he pronounces
the ya^ya in the form of a i?/k-verse (in the case
of the low-voiced offering to Agni and Soma), hence
the one is (again) different from the other-. Same-
ness of performance is also avoided in this way : in
a low voice (he utters the formulas when) he offers
of the butter, and with a loud voice of the cake ;
and what is (uttered) in a low voice, that is the
manner of Pra^apati : hence he recites for that (low-
Same-
ness of performance is also avoided in this way : in
a low voice (he utters the formulas when) he offers
of the butter, and with a loud voice of the cake ;
and what is (uttered) in a low voice, that is the
manner of Pra^apati : hence he recites for that (low-
^ See p. 80, note 2. The objection here raised is, that the low-
voiced offering, which is intermediate between the two above-men-
tioned oblations to Agni-Soma, is made to the same two deities.
'^ When the two butter-portions to Agni and Soma are offered
the Hotn recites the verses Rig-veda VI, 16, 34 (Va^. S. 33, 9),
and Rig-veda I, 95, 5 (Va^. S. 19, 42) respectively, as anuvakyas,
or invitatory prayers, each of which is followed by the ya^}'^ (offer-
ing-formula) : ' We who pronounce the offering-prayer to Agni (or
Soma respectively), — may Agni (Soma) pleased (^usha«a//)
accept of the butter-oblation! Vausha/1' At the low-voiced offer-
ing (upaw/j-uya^a) to Agni-Soma, on the other hand, he first
utters (in a low voice) as anuvakya the verse Rig-veda I, 93, 2,
and thereupon as ya^'-ya Rig-veda I, 93, 6.
I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 30. I7I
voiced offering) an anush/ubh-verse as the invita-
tory formula (anuvakya), for the anush/ubh repre-
sents speech, and Pra^apati also is speech.
28. By means of that low- voiced offering the
o^ods stealing near slew, with that thunderbolt, the
vasha/-call, whichever they wished of the Asuras ;
and so does this one, after stealing near by means
of that low-voiced offering, slay with that thunder-
bolt, the vasha^call, the wicked, spiteful enemy^
This is why he performs the low-voiced offering.
29. Having recited (at the butter-portions) a J^ik-
verse as the anuvakya, he recites the ya^ya with
the word ' pleased :' in consequence of this, creatures
are brought forth here with teeth on one side (in one
jaw) ; for the J^ik means bone and the tooth also is
bone, so that he thereby produces bone on one side.
30. Having recited (at the low- voiced offering) a
7?/k-verse as the anuvakya, he recites as the ya^ya
a (second) Rik-verse : in consequence of this, creatures
with teeth on both sides are brought forth here ; for
the Rik means bone and the tooth also is bone, so
that he thereby produces bone on both sides. These
creatures, indeed, are of two kinds, viz. such as have
teeth on one side only, and such as have teeth on
both sides - ; and verily he who sacrifices, knowing
^ The two prayers of the low-voiced offering are muttered in a
low voice ; but the ' Vausha/ ! ' at the end of the offering-prayer (as
the 'Om!' at the end of the invitatory prayer) is uttered aloud.
Hence the above symbolical explanation.
' at the end of the offering-prayer (as
the 'Om!' at the end of the invitatory prayer) is uttered aloud.
Hence the above symbolical explanation.
^ The same distinction is made in Rig-veda X, 90, lo, where it
is stated that from the Purusha sprang the horse and what other
animals with two rows of teeth (viz. the ass and mule, according to
Saya«a) on the one hand, and cows, goats, and sheep on the
other. In Taitt. II, 2, 6, 3, also the horse is mentioned along with
man as belonging to the former class of living beings. Cf. also
Taitt. V, I, 2, 6; Ath.-vedaV, 19, 2; 31, 3; Weber, Ind. Stud. X, 58.
1 72 ^ATAPATHA-BRAHMAJVA.
thus the generative power of Agni and Soma,
becomes rich in offspring and cattle.
31. When he (the sacrificer) is about to enter upon
the fast of the full-moon ceremony, he may not be
entirely sated. He therefore now compresses (that
part of) his belly which relates to the Asuras ; and
next morning, by means of the oblations, that which
relates to the gods. Now the practice regarding the
full-moon ceremony is as follows :
32. One may (enter on the) fast at the very time
(of full moon), thinking, ' Now I will slay Vmra,
now I will slay the spiteful enemy ! '
33. One may also fast only on the following day.
Now he who (enters on the) fast at the very time (of
full moon), gets, as it were, into collision ^ (with some
one); and when two come into collision with one
another, it is indeed doubtful which of the two will
get the better of the other. He, on the other hand,
who prefers to fast on the second day (only), is as one
who crushes from behind a retreating (enemy) before
he is able to resist the attack : strikino; in one direc-
tion^, in fact, is he who thus keeps the fast on the
second day only.
34. Let him therefore enter on the fast at the very
time (of full moon). He who keeps the fast on the
following day only is as one who finally crushes one
struck down by some one else ; he only does what
has been done before by some one else, he only
^ Sam-kramate, literally 'comes together with, meets (some-
body).' This symbolical explanation was probably suggested by the
circumstance that the full moon marks the junction (sandhi) of
the two pakshas or half months; whereas the new moon (ama-
vasy a, ' dwelling together') marks the point of least distance
between sun and moon.
^ Anyatoghatin, ?thus St. Petersburg Dictionary.
I KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 38. 1 73
follows another's lead; let him therefore enter on
the fast at the very time (of full moon).
35. After Pra^apati had created the living beings,
his joints (par van) were relaxed. Now Pra^apati,
doubtless, is the year, and his joints are the two
junctions of day and night (i. e. the twilights), the
full moon and new moon, and the beginnino-s of
the seasons.
35. After Pra^apati had created the living beings,
his joints (par van) were relaxed. Now Pra^apati,
doubtless, is the year, and his joints are the two
junctions of day and night (i. e. the twilights), the
full moon and new moon, and the beginnino-s of
the seasons.
36. He was unable to rise with his relaxed joints;
and the gods healed him by means of these havis-
offerings: by means of the Agnihotra they healed
that joint (which consists of) the two junctions of
day and night, joined that together; by means of
the full-moon and the new-moon sacrifice they
healed that joint (which consists of) the full and
new moon, joined that together ; and by means of
the (three) A'aturmasyas (seasonal offerings) they
healed that joint (which consists of) the beginnings
of the seasons, joined that together.
3,7. With his joints thus repaired he betook him-
self to this food, — to the food which is here (offered)
to Pra^apati ; and he who, knowing this, enters upon
the fast at the very time (of full moon), heals Pra-
^apati's joint at the proper time, and Pra^apati
favours him. Thus he who, knowing this, enters
upon the fast at the very time (of full moon) be-
comes a consumer of food : let him therefore enter
on the fast at the very time (of full moon).
T,S. These two butter-portions (to Agni and Soma),
truly, are the eyes of the sacrifice ; he, therefore,
offers them in front (of, or before, the havis), for
these eyes are in the front (of the head). Hence he
thereby places the eyes in the front ; and for this
reason these eyes are in the front (of the head).
174 ^ATAPATHA-BRAHMAiVA.
39. Some people offer Agni's butter-portion in
the north-eastern part (of the fire), and Soma's
butter-portion in the south-eastern part, thinking,
* Thereby we place the eyes in the front (of the
head).' This, however, is rather unintelligible ; for
the several dishes of sacrificial food (ha vis) repre-
sent the body of the sacrifice ; when therefore he
offers in front of (or before) the havis, he thereby
places the eyes in the front. Let him rather make
the offerings (in that part of the fire) where he
thinks the fiercest blaze is ; for only by being
offered in blazing (fire) are oblations successful^
40. Having recited (at the butter-portions) a Rik-
verse as anuvakya (invitatory formula), he recites
by way of ya^ya (offering-prayer) the (formula con-
taining the word) ' pleased ; ' thereby these boneless
eyes are set in what is bone. If, on the other
hand, after reciting a -Rik-verse as anuvakya, he
If, on the other
hand, after reciting a -Rik-verse as anuvakya, he
^ Katy. Ill, 3, 20-22 admits either mode of offering the butter-
portions. These oblations are effected in the following way : — The
Adhvaryu, having called on the Holri to recite the anuvakya, takes
with the dipping-spoon (sruva) butter from the dhruva and puts it
into the j^uhu ; he then draws some with the sruva from the butter-
pot and replenishes the dhruva with it [according to the KamSLS,
with the text ' May the dhruva fatten with the havis-butter, sacrifice
after sacrifice, for those who go to the gods, — the udder of Surya
in the lap of Aditi : may the earth flow abundantly at this sacrifice !'].
The same process is then repeated three (additional) times (with a
Gamadagni four times): hence the offering is said to consist of four
(or five) cuttings. The Holri then recites the anuvakya (see note
on I, 6, 3, 27), which is followed by the Adhvaryu's call 'om
i'ravaya ' and the Agnidhra's response ' astu jrausha/.' Thereupon
the Hot/-/', having been called upon by the Adhvaryu to give the
offering-prayer to Agni (or Soma), recites the respective ya^ya, at
the concluding vausha/ of which the oblation is poured into the
fire, (whilst the sacrificer utters the usual dedicatory formula, ' This
for Agni (Soma), not for me !')
I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, 2. I 75
were to use a /?/k-verse as the ya^ya, he would
make it bone instead of eye.
41, Those two (quaUties), truly, are related to the
natures of Agni and Soma : that which is white is
related to Agni, and that which is black is related
to Soma. If, however (it were asserted), on the
contrary, that what is black is related to Agni, and
what is white is related to Soma, — [the answer would
be : — ] what sees is of the nature of Agni, for dry, as
it were, are the eyes of one who looks, and that
which is dry relates to Agni ; — and what sleeps is of
the nature of Soma, for moist, as it were, are the
eyes of one who is asleep, and moist also is Soma.
And, verily, he who thus knows those two butter-
portions to be eyes, remains endowed with eye-sight
till old age in this world, and starts in yonder world
possessed of eye-sight.
Fourth Brahmajva.
Special Preliminary Rites of the New-moon Sacrifice.
1. When Indra had hurled the thunderbolt at
Vmra, thinking himself to be the weaker, and
fearing lest he had not brought him down, he con-
cealed himself and went to the farthest distances ^
Now the gods knew that Vr/tra had been slain and
that Indra had concealed himself.
2. Agni of the deities, H ira;^yastupa^ of the
7?/shis, and the Brthati of the metres, set about
searching for him. Agni discovered him and stayed
^ Para>^ paravata^, literally 'to the most distant distances,'
' zu den fernsten Fernen.'
^ Hirawyastupa, of the family of the Afigiras, is' the reputed
author (or seer) of the hymns Rig-veda I, 31-35; IX, 4; 69. Of
these, I, 32 and 33, which celebrate the exploits of Indra, seem to
have been especially prized.
Of
these, I, 32 and 33, which celebrate the exploits of Indra, seem to
have been especially prized.
176 DATAPATH A-BRAHMAiVA.
with him (as a guest) that (day and) night. He
(Indra), namely, is the Vasu^ of the gods, for he
is their hero.
3. The gods said, ' Our Vasu, who has gone to
live away from us, is this day dwelling together
(a ma vas, viz. with Agni");' and as one would cook
a dish of rice or a goat in common for two relatives
or friends who have come to stay with him, — for
such-like is human (fare), as the sacrificial food
(ha vis) is that of the gods, — in like manner they
offered to those two together that sacrificial food,
the rice-cake on twelve potsherds for Indra and Agni.
This is the reason why there is a rice-cake on twelve
potsherds for Indra and Agni.
4. Indra said, ' When I had hurled the thunder-
bolt at Vr/tra, I was terrified, and (in consequence
of this fright) I am much emaciated. This (cake)
does not satiate me : prepare for me what will satiate
me!' The gods replied, 'So be it!'
5. The gods said, ' Nothing but Soma will satiate
him: let us prepare Soma for him !' They prepared
Soma for him. Now this king Soma, the food of
the gods, is no other than the moonl When he
^ That is, as would seem, the benefactor, or the treasure (dh an a-
r(ipa, Sayawa) of the gods. Indra is the chief of the Vasus. Indra
being so beneficent and important a personage, it was, according
to Saya«a, worth Agni's while to stay with him. Possibly also
a play on the word Vasu, and vas, ' to dwell,' is intended here.
2 Thus Sayawa ; but it probably means, ' he is sta}ing at a home,
or at home (ama) to-day.'
3 The identification of the Soma (plant and juice) with the
moon already occurs in some of the hymns of the Rig-veda, all of
which, however, probably belong to the later ones. According to
the St. Petersburg Dictionary, the identification was probably sug-
gested by the circumstance that indu, 'drop, spark,' applies both
to the Soma and the moon. Rig-veda X, 85, 3 says that 'of that
Soma which the priests know, no one ever eats.'
I KAA^DA, 6 ADHYAYA, 4 BRAHMAiVA, 8. I 77
(the moon, masc.) is not seen that night either in
the east or in the west, then he visits this world ;
and here he enters into the waters (f.) and plants
(f.). He is indeed a treasure for the gods, he is
their food. And since during that night he here
dwells together^ (a ma vas), therefore that (night
of new moon) is called amavasya (the dwelling
together, or at home).
6. They prepared it - (Soma for Indra), after
having it collected, part by part, by the cows : in
eating plants (they collected it) from the plants, and
in drinking water (they collected it) from the waters.
Having prepared and coagulated it, and made it
strong (pungent), they gave it to him'\
7. He said, 'This does indeed satiate me, but it
does not agree with me^ : devise some means by
which it may agree with me!' They made it agree
with him by means of boiled (milk).
Having prepared and coagulated it, and made it
strong (pungent), they gave it to him'\
7. He said, 'This does indeed satiate me, but it
does not agree with me^ : devise some means by
which it may agree with me!' They made it agree
with him by means of boiled (milk).
8. Now although this (mixture of sweet and sour
milk) is, indeed, one and the same substance — it
being milk (payas) and belonging to Indra — they,
^ Viz. with the waters and plants (or, he stays at home).
^ It should be borne in mind that Soma is masculine in Sanskrit.
^ In Taitt. S. II, 5, 3, 2 seq. the corresponding story is applied
directly to the Sannayya. In consequence of the struggle with
Vr/tra, Indra lost his energy, which fell to the earth and produced
plants and shrubs. He thereupon complained to Pra^apati, who
bade the catde collect (sam-ni) it again by browsing the plants and
shrubs. It was then milked out from them, and as the milk did not
agree with Indra, it was boiled, and as it still did not satisfy Indra,
it was mixed with sour milk.
* Na mayi irayate, literally 'it does not stay in me' = na tish///ati,
na satmyam bha^ate, Sayawa. The author here (as in I, 8, r, 17)
connects, or confounds, the verb i-ri with ira, 'to cook, make
done,' — hence, ' it does not boil in me ; ' the milk being warm, or,
as it were, boiled, when it comes from the cow, see II, 2, 4, 15.
Hence also boiled milk is mixed with the Soma.
[12] N
I yS ^ATAPATHA-BRAHMAiVA.
nevertheless, declare it to be (two) different (sub-
stances). Since he said 'it satiates (dhi) me,' there-
fore it is sour milk (dadhi); and since they made
it agree (sri) with him with boiled milk (or, by
boiling), therefore it is (fresh) boiled milk (srits)'^.
9. In the same way as the Soma stalk becomes
strong^ (by being touched or sprinkled with water),
so he (Indra) became strong (by the Soma being
mixed with boiled milk) and overcame that evil, the
jaundiced Such is likewise the significance of the
new-moon ceremony (and the Sannayya, or libation
of sweet and sour milk offered to Indra thereat);
and verily he who, knowing this, mixes (sweet and
sour milk at the new-moon sacrifice) in like manner
increases in offspring and cattle, and overcomes
evil : let him therefore mix together (sweet and
sour milk)^
^ The author here endeavours to estabhsh some connection
between the Sannayya (or offering of sweet and sour milk to
Indra, which may take the place of the second sacrificial cake
offered, at the new-moon sacrifice, to Indra and Agni) and the
Soma libations. Sayawa refers to the passage Taitt. Br. I, 4, 7,
6-7, where it is stated that for the morning libation the Soma is to
be mixed with boiled milk, for the mid-day libation with sour milk,
and for the third (or evening) libation with sour milk that is partly
changed into butter (nitamijra).
Sayawa refers to the passage Taitt. Br. I, 4, 7,
6-7, where it is stated that for the morning libation the Soma is to
be mixed with boiled milk, for the mid-day libation with sour milk,
and for the third (or evening) libation with sour milk that is partly
changed into butter (nitamijra).
^ Apyayeta. On the strengthening or increasing(apyayanam)
of the Soma-plant by sprinkling it with water before the juice is
extracted, see III, 4, 3, 12 seq. Saya^/a seems to take the passage
thus : ' In the same way as the Soma would make strong (? or
become strong), so also the sannayyam destroys that evil, the
jaundice, in those who drink it.'
' By the admixture of milk the Soma-juice loses its brownish
colour, and is therefore apparently considered to produce the same
effect in those who drink the mixture.
* The preparation of tlie sannayya, as it is now practised by
priests in Western India, is thus described by Haug (Ait. Br. II, p.
I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, II. I 79
10. In reference to this point they say, ' One
who has not performed the Soma-sacrifice\ must
not offer the Sannayya; for, indeed, the Sannayya
is (of the same significance as) a Soma Hbation, and
the latter is not permitted to one who is not a Soma-
sacrificer : hence he who has not performed the
Soma-sacrifice, must not offer the Sannayya.'
11. He may nevertheless offer the Sannayya;
for have we not heard within this place ^ that he
(Indra) said, ' Do ye now offer Soma to me, and then
ye will prepare for me that invigorating draught
(apyayana, viz. the Sannayya)!' 'This does not
satiate me, prepare for me what will satiate me!'
That invigorating draught they indeed prepared for
443) : ' The Adhvaryu takes the milk from three cows called Ganga,
Yamuna, and Sarasvati, on the morning and evening, and gives
it to the Agntdhra. Half the milk is first drawn from the udder of
each of the three cows under the recital of mantras ; then the same
is done silently. The milk is taken from these cows on the evening
of the new-moon day, and on the morning of the following day,
the so-called Pratipad (the first day of the month). The milk
drawn on the evening is made hot, and lime-juice poured over it to
make it sour; whereupon it is hung up. The fresh milk of the
following morning is then mixed with it, and both are sacrificed
along with the Puroc/a^a. Only he who has already performed the
Agnish/oma is allowed to sacrifice the Sannayya at the Dar^apiir^ima
ish/i. (Oral information.)' In Va^. S. I, 4 {Sat. Br. I, 7, i, 17 ;
Katy. IV, 2, 25, 26) the names of the three cows are given as
Vijvayu, Vijvakarman, and Vijvadhayus, unless these are
intended merely for epithets or mystic names. Cf. p. 188 note;
Weber, Ind. Stud. IX, 232. Instead of the lime-juice, mentioned
by Haug as used for rennet, Katy. IV, 2, 33 prescribes that the
milk remaining from the Agnihotra of the preceding evening, and
since become sour, should be used.
' Thus Taitt. S. II, 5, 5, i-
Cf. p. 188 note;
Weber, Ind. Stud. IX, 232. Instead of the lime-juice, mentioned
by Haug as used for rennet, Katy. IV, 2, 33 prescribes that the
milk remaining from the Agnihotra of the preceding evening, and
since become sour, should be used.
' Thus Taitt. S. II, 5, 5, i-
^ Atrantarewa ; atra vishaye antare«a madhye, Sayawa ; ? wiihm
this our range of hearing ; or, in the course of the present ceremony.
N 2
l80 ^ATAPATHA-BRAHMAiVA.
him, and therefore even one who has not performed
the Soma-sacrifice, may offer the Sannayya.
12. The full-moon oblation, assuredly, belongs to
the Vmra-slayer, for by means of it Indra slew
Vr/tra ; and this new-moon oblation also represents
the slaying of VHtra, since they prepared that invi-
gorating draught for him who had slain Vr/tra.
13. An offering in honour of the Vmra-slayer,
then, is the full-moon sacrifice. Vr/tra, assuredly,
is no other than the moon^; and when during that
night (of new moon) he is not seen either in the
east or in the west, then he (Indra) completely
destroys him by means of that (new-moon sacrifice),
and leaves nothing remaining of him. And, verily,
he who knows this, overcomes all evil and leaves
nothing remaining of evil.
14. Here now some people enter upon the fast
when they (still) see (the moon, on the fourteenth
day of the half-month), thinking, ' To-morrow he
will not rise : already, then, there is unfailing food
for the gods in yonder heaven-, and to this we will
offer them more from hence (to-morrow)!' — He,
indeed, is in a prosperous state with whom, while
the old food is still unfailing, fresh food is accruing;
for such a one has indeed abundant food. How-
ever, he is not now offering Soma, but he is offering
milk (i.e. the Sannayya), and that (milk) becomes
king Soma^ (in yonder world) :
' See I, 6, 3, 17.
^ Viz. in the form of Soma, i. e. the moon, still shining in the
heavens during the night preceding the new moon.
^ Who, as we saw, resides in the plants and waters at the time of
new moon and consequently in the milk used for the Sannayya.
If, however, one were to enter upon the fast (and hence on the
I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, 1 8. 181
15. But as they (the cows), previously (to the
new moon), eat mere plants (not imbued with the
moon or Soma), and drink mere water, and yield
mere milk, — so that (milk which they offer on the
day before new moon, is not imbued with Som.a, is
ordinary milk). For king Soma, the food of the
gods, indeed, is no other than the moon. When he
is not seen that night either in the east or in the
west, then he visits this world, and here enters into
the waters and plants. Having then collected him
from the water and plants, he (the performer of the
San n ay y a) causes him to be reproduced from out
of the libations ; and he (Soma, the moon), being
reproduced from the libations, becomes visible in the
western sky.
Having then collected him
from the water and plants, he (the performer of the
San n ay y a) causes him to be reproduced from out
of the libations ; and he (Soma, the moon), being
reproduced from the libations, becomes visible in the
western sky.
t6. Now it is only when that food of the gods
is unfailing that it comes back (to men) : for him,
therefore, who knows this, there is unfailing food in
this, and imperishable righteousness in yonder, world.
17. Thus during that night (of new moon) food
moves away from the gods and comes to this world.
Now the gods were desirous as to how that (food)
might (be made to) come back to them ; how it
might not perish away from them. For this they
put their trust in those who prepare the libation
of sweet and sour milk (sannayya), thinking,
' when they have prepared it, they will offer it to us.'
And, verily, in him, who knows this, both his own kin
and strangers put their trust; for in him, who attains
to the highest rank, people indeed put their trust.
18. Now the one that burns there (viz. the sun)
sacrifice) previously to the new moon, he would be offering mere
milk, not imbued with, and not liable to change into, Soma, and
therefore unfit for the gods.
1 8 2 5'ATAPATHA-BRAHMAA'A.
is, assuredly, no other than Indra, and that moon is
no other than Vr/tra. But the former is of a nature
hostile to the latter, and for this reason, though this
one (the moon, Vr/tra) had previously (to the night
of new moon) risen at a great distance from him
(the sun, Indra), he now swims towards him and
enters into his open mouth.
19. Having swallowed him, he (the sun) rises;
and that (other) one is not seen either in the east
or in the west. And, verily, he who knows this,
swallows his spiteful enemy, and of him they say,
' He alone exists, his enemies exist not^'
20. Having sucked him empty, he throws him
out ; and the latter, thus sucked out, is seen in the
western sky, and again increases ; he again increases
to serve that (sun) as food : and verily if the spiteful
enemy of one who knows this, thrives either by
trade or in any other way, he thrives again and
again in order to serve him as food.
21. Now some people offer (the Sannayya) to
(Indra under the name of) ' Mahendra' (the great
Indra), arguing, ' Before the slaying of Vr/tra he
was Indra, it is true; but after slaying Vr/tra he
became Mahendra, even as (a ra^an, or king,
becomes) a Maharaja after obtaining the vic-
tory : hence (the Sannayya should be offered) to
Mahendra.' Let him, nevertheless, offer it to
'Indra;' for Indra he was before the slaying of
Vr/tra, and Indra he is after slaying Vr/tra : there-
fore let him offer it to 'Indra-.'
* With this explanation of the disappearance of the moon may
be compared the later notion of the sun and moon being swal-
lowed by the demon Rahu, at the time of the eclipses.
^ Katy. IV, 2, 10 leaves it optional whether the libation of mixed
I KANDA, 7 ADHYAYA, I BRAHMAA^A, I. 1 83
^ Katy. IV, 2, 10 leaves it optional whether the libation of mixed
I KANDA, 7 ADHYAYA, I BRAHMAA^A, I. 1 83
Seventh Adhyaya. First Brahmaata.
I. He (the Adhvaryu) drives the calves away
(from the cows) with a par;2a branch \ The reason
why he drives the calves away with a par;^a branch
is this. When the Gayatri flew towards Soma
(the moon), a footless archer aiming at her while
she was carrying him off, severed one of the
feathers (par;^a) either of the Gayatri or of king
Soma^ ; and on falling down it became a par/^a
(palai'a) tree; whence its name par;2a. ' May that
sweet and sour milk is to be offered to Indra or to Mahendra.
According to IV, 5, 25, however, such option seems to be per-
mitted only so far as the first performance is concerned, after
which one is apparently bound to go on offering during the rest of
one's life to whichever deity one has chosen at the beginning.
Taitt. S. II, 5, 4, 4, lays it down as the rule that only a gata-fri
(one who has reached the highest grade of prosperity), viz. a
brahmawa versed in the three Vedas (jujruvan = vedatraya-
bhi^'-fta, Sayawa), the head of a village (grama«i), and a ra^anya,
can make offering to Mahendra, since he is their special deity.
Others, however, may do the same, after offering the s an nay yam
to Indra for a whole year, and on the expiration of it a rice-cake on
eight potsherds to Agni, as the Keeper of Vows.
^ Par«a=palaja, Butea Frondosa.
2 Gayatryai va somasya va=' both of G. and of S.,' Saya;;a.
Apad asta, 'a footless shooter,' is a doubtful reading and perhaps
an old corruption; Saya;/a reads apad hast a (? adhastat) ; cf.
Weber, various readings, p. 133. The Kanva. MS. reads, ' deve-
bhyas tasya aharantya avadastabhyayatya par«a»z pra-('i/('/^eda.' Ac-
cording to Rig-veda IV, 27, 3, it was the archer Kmanu, who hit
the falcon when it was carrying off the Soma from heaven, and
brought down one of its feathers. On the whole myth, see
A. Kuhn, Herabkunft des Feuers und des Gottertranks, p. 137 seq.
Cf. Taitt. S. Ill, 5, 7, i; Taitt. Br. I, i, 3, 10, 'Soma was in the
third heaven from here ; Gayatri fetched him away ; one of his
feathers was cut off, it became a par«a (palaja) tree.' Similarly
Taitt. Br. I, 2, i, 6; see also .Sat. Br. I, 8, 2, ro.
184 5ATAPATHA-BRAHMA^A.
which then was of the Soma nature^ be here with
us now !' so he thinks, and for this reason he drives
away the calves with a par/^a branch.
2. That (branch) he cuts off 2, with the formula
(Vaf. S. I, I a, b), ' For sap (I cut) thee! for pith
thee!' — 'for rain thee' he means to say, when he
says 'for sap thee;' and when he says 'for pith
thee ' he means to say ' for that food-essence which
springs from the rain.'
2. That (branch) he cuts off 2, with the formula
(Vaf. S. I, I a, b), ' For sap (I cut) thee! for pith
thee!' — 'for rain thee' he means to say, when he
says 'for sap thee;' and when he says 'for pith
thee ' he means to say ' for that food-essence which
springs from the rain.'
3. They then let the calves join their mothers.
He thereupon touches (each) calf (in order to drive
it away from the cow), with the formula (Vaf. S. I,
I c), 'The winds are yel' — for, indeed, it is this
wind that here blows ^ it is this (wind) that makes
swell all the rain that falls here ; it is it that
makes those (cows) swell ; and for this reason he
says ' the winds are yel' Some people add here the
formula^, ' Going near are ye!' but let him not say
this, because thereby another (an enemy) approaches
(the sacrificer).
4. After separating one of the mothers from her
calf, he touches her, with the text (Vif. S. I, i d),
' May the divine Savit?7 animate you — ' for Savitr/,
indeed, is the impeller (prasavitrz) of the gods:
^ 'Somasya nyaktam,' see p. 167, note 2.
" This act as well as that of letting the calves join the cows, of
course, precedes the driving away of the calves. These proceedings
take place on the day before the new moon, after the agnyanvadhana.
According to Katy., the sacrificer enters on the vow of abstinence,
after the branch has been cut. Previously to these rites, however,
the so-called Vinda.-pitriya.gna., or oblation of obsequial pifidas
(balls, dumplings) to the deceased ancestors, has to be performed ;
for which see II, 4, 2, i seq.
" Pavate, 'blows, purifies.'
' Thus Taitt. S. I, i, i, i.
I KANDA, 7 ADHYAYA, I BRAHMAiVA, 9. 1 85
'may they, impelled by Savitr/, prepare the sacrifice!'
so he thinks, and for this reason he says, ' May the
divine Savit?^/ animate you !'
5. ' — To the most glorious work !' for assuredly
the sacrifice is the most Qrlorious work : hence, when
he says 'to the most glorious work!' he means to
say * to the sacrifice.'
6. ' Make swell, ye invincible (or inviolable) ones,
the share for Indra!' In like manner as then \ in
taking the sacrificial food (rice), he announces it to
the deity, so now also he announces that (libation
of milk) to the deity when he says ' make swell, ye
invincible ones, the share for Indra !'
7. ' Over you that are rich in offspring, over you
that are free from suffering and disease — ;' in this
there is nothing that is obscure ; ' — no thief, no ill-
wisher may lord it!' — he thereby means to say, 'may
the evil spirits, the Rakshas, not lord it over you ! ' —
* May ye be numerous and constant to this lord of
cattle ! ' — thereby he means to say ' may ye be nume-
rous with this sacrificer, and not abandon him.'
' —
* May ye be numerous and constant to this lord of
cattle ! ' — thereby he means to say ' may ye be nume-
rous with this sacrificer, and not abandon him.'
8. He then hides the branch on the front (eastern)
side either of the Ahavaniya orthe Garhapatya house,
wath the formula (Va^^. S. I, i e), ' Protect the sacri-
ficer's cattle ! ' he thus makes over the sacrificer's
cattle to it for protection by means of the Brahman
(sacred writ).
9. On it he fastens a strainer (pavitram)-, with
^ Viz. on the occasion of his taking from the cart the rice for the
oblations, see I, i, 2, 17-19.
^ See p. 19, note i. According to Karka this takes place
before the hiding of the branch, SchoU. on Katy. IV, 2, 15. Accord-
ing to Katy. IV, 2, 12, 13, the upavesha (see I, 2, i, 3) is cut at
this juncture — with the text, 'Accomplishing (vesha) art thou' —
from the bottom part of the palaja branch on the remaining part
1 86 S'ATAPATHA-BRAHMAiVA.
the formula (Vaf. S. I, 2 a), ' Vasu's means of
purification (ventilator, strainer, pavitram) art
thou !' Vasu, indeed, is the sacrifice : for this reason
he says, ' Vasu's means of purification art thou !'
10. That night he performs the Agnihotra with
rice-gruel (yavagii). That milk, namely, (which he
milks that night) has already been announced as
sacrificial food to a (special) deity ; hence, if he were
to make the offering with milk, he would oifer to
one deity that which has been set apart as sacrificial
food for another deity : this is the reason why on
that night he performs the Agnihotra with rice-gruel.
As soon as they have performed the Agnihotra, the
pot is made ready. He (the Adhvaryu) thereupon
says, ' Announce that she (the cow) has been let
loose to (the calf) !' When he (or she, the milker^)
announces, ' She has been let loose !' —
11. He puts the pot on (the Garhapatya hearth),
with the text (Vaf. S. I, 2 b, c) : 'Thou art the
sky! thou art the earth!' — he praises and eulogises
her by thus saying, ' thou art the sky ! thou art
the earth!' — ' Matari^van's cauldron (gharma) art
thou-!' he thereby makes it (a means of) sacrifice,
and puts it on just as if he were putting on the
of which he thereupon fixes the strainer. When the sannayya
oblation is not made (and consequently no pala^a branch is used),
the upavesha is made of varawa wood.
^ The milker may be anybody except a 6"udra, Taitt. Br. Ill,
2, 3, 9 ; Katy. IV, 2, 22 ; Apast. I, 12, 15.
^ JNIatari^van's cauldron is identified in Taitt. Br. Ill, 2, 3. 2 with
the atmosphere. IMatarijvan, though sometimes identified with the
wind, is more generally either a name of Agni, or the name of
a mythic personage who (Prometheus-like) is supposed to have
fetched the fire from heaven and brought it to the Bhr/gus, who
communicated it to man. See Roth, Nir. p. 1 1 1 ; Kuhn, Herab-
kunft des Feuers und des Gottertranks, p. 5 seq.
I KANDA, 7 ADHYAYA, I BRAHMAiVA, 1 4. 1^
See Roth, Nir. p. 1 1 1 ; Kuhn, Herab-
kunft des Feuers und des Gottertranks, p. 5 seq.
I KANDA, 7 ADHYAYA, I BRAHMAiVA, 1 4. 1^
(pravargya-) cauldron (gharma)^ — 'All-holding
art thou ! stand firm by the highest law ! do not
waver!' — thereby he steadies it, renders it firm. —
'May thy Lord of Sacrifice not waver!' — the Lord
of Sacrifice, doubtless, is the sacrificer, hence it is for
the sacrificer that he thereby prays for steadiness.
12. He then puts the strainer (on the pot). He
puts it down with the top turned eastwards, for
the east is the region of the gods ; or with the top
turned northwards, for the north is the region of the
men ; means of purification (pavitram) assuredly is
that (wind) which here blows, it sweeps across these
worlds : let him therefore put it down with the front
northwards^.
13. Just as then (i.e. at the Soma-sacrifice) they
clarify king Soma with a strainer, in like manner
he now clarifies (the milk) ; and since the strainer
wherewith on that occasion they clarify king Soma
has its fringe directed towards the north, therefore let
him now also put it down with the top northward.
14. He puts it down, with the text (Va^ . S. I, 3 a),
' Vasu's means of purification (pavitram) art thou !'
— Vasu, indeed. Is the sacrifice : for this reason he
says, ' Vasu's means of purification art thou !' — 'flow-
ing in a hundred streams, flowing in a thousand
streams ! ' — he praises and eulogises it when he says,
' flowing in a hundred streams, flowing in a thousand
streams.'
^ See I, 2, 2, 7, and note. Compare also the interesting intro-
duction to Dr. Garbe's edition and translation of Apastamba's
aphorisms on the Pravargya ceremony, Zeitsch. der D. ]Morg. Ges.
XXXIV, p. 319 seq.
^ The direction from west to east is the chief one in all sacrificial
arrangements : hence that from south to north is the one that lies
across the former.
1 88 .SATAPATHA-BRAHMAJVA.
15. He now maintains silence as long as the
milking- of the three (cows) lasts, for the sacrifice,
doubtless, is speech : ' May I perform the sacrifice
undisturbed!' so he thinks.
16. When it (the milk of each of the three cows) is
poured (by the milker from the wooden pail through
the strainer into the pot), he (the Adhvaryu) con-
secrates it by (whispering each time) the formula
(Vac^. S. 1,3 b),' May the divine Savit;'/ purify thee
with Vasu's means of purification, well cleansing and
flowing in a hundred streams!' for just as then
(at the Soma-sacrifice) they clarify king Soma with
a strainer, so he thereby clarifies (the milk).
S. 1,3 b),' May the divine Savit;'/ purify thee
with Vasu's means of purification, well cleansing and
flowing in a hundred streams!' for just as then
(at the Soma-sacrifice) they clarify king Soma with
a strainer, so he thereby clarifies (the milk).
17. He then says (Va^. S. I, 3-4), 'Which didst
thou milk?' 'Such and such a one,' (the milker
replies.) * This one is Vii-vayu (containing all life),'
he (the Adhvaryu) says. He then^ asks regarding
the second one, 'Which didst thou milk?' 'Such
and such a one,' is the reply. ' This one is Vi^va-
karman (all-doing),' he says. He then asks re-
garding the third, 'Which didst thou milk?' 'Such
and such a one,' is the reply. 'This one is Vii'va-
d hay as (all-sustaining),' he says. The reason why he
thus asks is that he thereby bestows certain energies
on them. Three (cows) he milks, for three are these
worlds : he thereby renders them fit for these worlds.
He is now at liberty to speak.
^ That is, when the milk has been poured through the strainer
as before. The Taittiriya school make the mystic names (or
epithets) of the three cows Vijvayu, Vijvavya^'as (all-embrac-
ing), and Vijvakarman, cf Taitt. S. I, i, 3 ; Taitt. Br. Ill, 2, 3, 7.
In the latter passage these names are, as here, identified with the
earth, atmosphere, and heavens respectively. The milker, in reply-
ing to the Adhvaryu, apparently calls the cows by their ordinary
names. Cf. p. 178, note 4.
I KANDA, 7 ADHYAYA, I BRAHMAA^A, 20. 1 89
18. After having the last (cow) milked, and having
poured a drop of water into the pail which he has
made the milker use, and stirred it, he pours it to
(the milk)\ thinking * what milk was left there, let
that also be here!' — (he does so) for the complete-
ness of the sap ; for when it rains here, then plants
spring up, and on the plants being eaten and the
water drunk, thence is this juice produced : and
therefore (the water is poured to the milk) for the
completeness of the sap. Having then taken it off
(the fire), he coagulates it^: he thereby makes it sharp
(pungent) ; for this reason he coagulates it, after
taking it off (the fire),
19. He coagulates it, with the formula (Va^. S. I,
4 d), ' With Soma I coagulate thee, the portion of
Indra!' Just as on a former occasion', when taking
sacrificial food for a deity, he announces it (to that
deity), in like manner he now announces it to the
deity, saying, 'Thee, the portion of Indra!' By
saying 'with Soma I coagulate thee,' he makes it
palatable to the gods.
20. He then covers it over by a vessel*, with the
hollow part upwards and containing water, 'lest
the evil spirits, the Rakshas, should touch it from
above;' for water, indeed, is a thunderbolt; hence
^ According to Taitt. S. I, i, 3, Katy. IV, 2, 32, &c., he, whilst
doing so, pronounces the text, ' Unite, ye that follow the eternal
law, ye waving ones (with the wave, Katy.), ye sweetest, — [filling
the milk with honey, Katy.], — ye delightful ones, for the obtain-
ment of wealth ! '
S. I, i, 3, Katy. IV, 2, 32, &c., he, whilst
doing so, pronounces the text, ' Unite, ye that follow the eternal
law, ye waving ones (with the wave, Katy.), ye sweetest, — [filling
the milk with honey, Katy.], — ye delightful ones, for the obtain-
ment of wealth ! '
2 Viz. by adding to it the (sour) milk that is left from the
performance of the Agnihotra.
* See I, I, 2, 18.
* According to Taitt. Br. Ill, 2, 3, 11, it may be either a metal
or wooden vessel^ but not an earthen one (Katy, IV, 2, 34).
190 SATAPATHA-BRAHMAiVA.
he thus drives away from it the evil spirits, the
Rakshas, with a thunderbolt : this is the reason
why he covers it over by a vessel with the hollow
part upwards and containing water.
21. He covers it over, with the formula (Va^,
S. I, 4 e), ' O Vish;^u, protect the oblation!' for
Vish;m, indeed, is the sacrifice ; hence he thereby
makes over this sacrificial food to the sacrifice for
protection : for this reason he says, ' O Vish;^u,
protect the oblation !'
Second Brahmaa^a.
The Chief Offerings.
1. Verily, whoever exists, he, in being born, is
born as (owing) a debt to the gods, to the y?/shis,
to the fathers, and to men ^
2. For, inasmuch as he is bound to sacrifice, for
that reason he is born as (owing) a debt to the gods :
hence when he sacrifices to them, when he makes
^ The wording of this passage is very ambiguous ; so much
so indeed, that it could also be taken in the sense that ' whoever
exists, is born as (one to whom) a debt (is owed) from the gods,'
&€.; cf. I, I, 2, 19: 'Whichever deities are chosen (for the obla-
tions), they consider it as a debt (due from them), that they are bound
to fulfil whatever wish he entertains while taking the oblation.'
But see Taitt. Br. VI, 3, 10, 5: 'Verily, a Brahmawa who is born,
is born as owing a debt in respect to three things : in the shape
of sacred study (brahma/('arya) to the 7?/shis, in the shape of
sacrifice to the gods, and in the shape of oflfspring to the fathers.
Free from debt, verily, is he who has a son, who is a sacrificer, who
lives (for a time with a guru) as a religious student.' Ath.-veda
VI, 117, 3 (Taitt. Br. Ill, 7, 9, 8): 'May we be debtless in this,
debtless in the other, debtless in the third, world ! What worlds
(paths, Taitt. Br.) there are trodden by the gods and trodden by the
fathers, — may we abide debtless on all (those) paths!'
I KANDA, 7 ADHYAVA, 2 BRAHMAiVA, 7. IQI
offerings to them, he does this (in discharge of his
debt) to them.
3. And further, inasmuch as he is bound to study
(the Veda), for that reason he is born as (owing) a
debt to the 7?/shis : hence it is to them that he does
this ; for one who has studied (the Veda) they call
' the 7?/shis' treasure-warden.'
4. And further, inasmuch as he is bound to wish
for offspring, for that reason he is born as (owing) a
debt to the fathers : hence when there is (provided
by him) a continued, uninterrupted lineage, it is for
them that he does this.
And further, inasmuch as he is bound to wish
for offspring, for that reason he is born as (owing) a
debt to the fathers : hence when there is (provided
by him) a continued, uninterrupted lineage, it is for
them that he does this.
5. And further, inasmuch as he is bound to practise
hospitality, for that reason he is born as (owing) a
debt to men : hence when he harbours them, when
he offers food to them, it is (in discharge of his debt)
to them that he does so. Whoever does all these
things, has discharged his duties : by him all is ob-
tained, all is conquered.
6. And, accordingly, in that he is born as (owing)
a debt to the gods, in regard to that he satisfies
(ava-day) them by sacrificing; and when he makes
offerings in the fire, he thereby satisfies them in
regard to that (debt): hence whatever they offer
up in the fire, is called avadanam (sacrificial
portion) ^
7. Now this (oblation) consists of four cuttings ;
(the reason for this is, that) there is here first, the
invitatory prayer (anuvakya), then the offering-
prayer (ya^ya), then the vasha/-call, and as the
fourth, the deity for which the sacrificial food is
^ The word is reall}- derived from ava-da (do), 'to cut oflf.' The
Taitt. Br. gives the same fanciful etymological explanation of the
term as here.
192 ^ATAPATHA-BRAHMAiVA.
(destined) : for in this way the deities are dependent
on the sacrificial portions, or the portions are de-
pendent on the deities : hence what fifth cutting
there is (made by some), that is redundant, for — for
whom is he to cut it ? For this reason it consists
of four cuttings.
8. But a fivefold cutting also takes place (with
some people) : fivefold is the sacrifice, fivefold the
animal victim, and five seasons there are in the
year, — such is the perfection of the fivefold cutting;
and he, assuredly, will have abundant offspring and
cattle for whom, knowing this, the fivefold cutting
is made. The fourfold cutting, however, is the
approved (practice) among the Kuru-Pa7^/^alas,
and for this reason a fourfold cutting takes place
(with us^).
The fourfold cutting, however, is the
approved (practice) among the Kuru-Pa7^/^alas,
and for this reason a fourfold cutting takes place
(with us^).
^ The four ' cuttings ' of which each oblation of rice-cake consists
are made in the following way : first, some clarified butter, ' cut
out' or drawn from the butter in the dhruva-spoon by means of
the sruva (dipping-spoon) and poured into the ^uhu (this is called
the upastarawa or under-layer of butter); second and third, two
pieces of the size of a thumb's joint, cut out from the centre and
the fore-part of the rice-cake and laid on that butter ; and fourth,
some clarified butter poured on these pieces of cake (the technical
name of this basting of butter being abhigharawa). The family
of the Gamadagnis, which is mentioned as always making five
cuttings (Katy. I, 9, 3-4), take three pieces of cake instead of two,
viz. an additional one from the back (or west) part of the cake.
Ya^Tiika Deva on Katy. quotes a couplet from some Smrai, in
which the Vatsas, the Vidas, and the Arsh/ishe;/as are men-
tioned beside the G^amadagnis, as pa«-^avattina// or making
five cuttings. At the Upawjuya^^a (low-voiced offering),— which
is performed between the cake-oblation to Agni and that to Agni-
Soma at the full moon, and between the cake-oblation to Agni and
that to Indra-Agni (or the sannayya, or oblation of sweet and sour
milk, to Indra) at the new moon, and which consists entirely of
butter, — the four cuttings are effected in the same way as described
I KANDA, 7 ADHYAYA, 2 BRAHMAiVA, II. 1 93
9. Let him cut off only a moderate quantity ; for
were he to cut off a large quantity, he would make
it human ; and what is human is inauspicious at the
sacrifice. Let him therefore cut off only a moderate
quantity, lest he should do what is inauspicious at
the sacrifice.
10. Having made an under-layer of butter (in the
^uhtl-spoon) and cut off twice from the havis, he
then pours over it some butter. There are, indeed,
two (kinds of) oblations ; the oblation of Soma being
one, and the oblation of (or rather, with) butter
being the other. Now the one, viz. the Soma-
oblation, is (an oblation) by itself; and the other,
viz. the butter-oblation, is the same as the offering
of havis (rice, milk, &c.) and the animal offering^
hence he thereby makes it (the cake) butter, and
therefore butter is on both sides of it. Butter,
doubtless, is palatable to the gods ; hence he thereby
renders it palatable to the gods : for this reason
butter is on both sides of it.
11. The invitatory prayer (anuvakya, f.), doubt-
less, is yonder (sky), and the offering-prayer (ya^^ya,
f.) is this (earth) — these two are females. With
each of these two the vasha/-call (vasha/kara,
m.) makes up a pair-. Now the vasha/, indeed,
page 174 note. At the sannayya, two (or three) sruva-fuls of both
the sweet and the sour milk take the place of the two (or three)
pieces of cake.
With
each of these two the vasha/-call (vasha/kara,
m.) makes up a pair-. Now the vasha/, indeed,
page 174 note. At the sannayya, two (or three) sruva-fuls of both
the sweet and the sour milk take the place of the two (or three)
pieces of cake.
^ See page 26, note i. The parts of the cakes or the sannayya,
from which cuttings have been made, he bastes, each once, with butter
taken with the sruva from the butter-pot ; and whenever butter is
ladled with the sruva from the dhiuva into the guhii, the former
is replenished from the butter-pot.
^ Tayor mithunam asti vasha/kara eva, * to these two the vasha/-
call is the complement in forming a pair.' On the vasha/
(vausha/) and the other two formulas, see note on I, 5, 2, 16.
[12] O
194 ^ATAPATHA-BRAHMAiV^A.
is no Other than that scorching one (the sun). When
he rises he approaches yonder (sky); and when he
sets he approaches this (earth): hence whatever is
brought forth here by these two, that they bring
forth through that male.
12. Having recited the invitatory prayer and pro-
nounced the offering-prayer \ he afterwards (pa^-
/C'at) utters the vasha/ formula; for from behind
(pai'/'at) the male approaches the female : hence,
after placing those two in front, he causes them to
be approached by that male, the vasha/. For the
same reason let him make the offering either simul-
taneously with the vasha/ or (immediately) after
the vasha/ has been pronounced.
1 3. A vessel of the gods, doubtless, is that vasha/.
Even as, after ladling, one would mete out (food)
into a vessel, so here. If, on the other hand, he
w'ere to make the offering before the vasha/, it
w^ould be lost, as would be that (food) falling to
the ground : for this reason also let him make the
offering either simultaneously with the vasha/ or
after it has been pronounced.
14. As seed is poured into the womb, so here.
If, on the other hand, he were to make the offering
before the vasha/, it would be lost, as would be
the seed poured not into the womb : for this reason
also let him make the offering either simultaneously
with the vasha/ or after it has been pronounced.
15. The invitatory formula, doubtless, is yonder
(sky), and the offering-formula is this (earth). The
gayatri metre also is this (earth), and the trish/ubh
' The usual formalities, which have been detailed before (see
page 174 note), have, of course, to be gone through at each
oblation.
I KAiVDA, 7 ADHYAYA, 2 BRAHMAiVA, l6. 1 95
is yonder (sky)\ He recites the gayatri verse,
thereby reciting yonder (sky), for the invitatory
formula (anuvakya) is yonder (sky). He recites
this (earth), for the gayatri verse (viz. the offering-
formula) is this (earth).
16. He then presents the offering with a trish-
/ubh verse^, thereby presenting it by means of this
He recites
this (earth), for the gayatri verse (viz. the offering-
formula) is this (earth).
16. He then presents the offering with a trish-
/ubh verse^, thereby presenting it by means of this
^ In this passage the invitatory formula (anuvakya or puro-
'nuvakya), which is in the gayatri metre, is identified with the
sky, and the offering-formula (ya^ya), which is in the trish/ubh
metre, with the earth. On the other hand, the gayatri also is the
earth (cf. I, 4, i, 34), and the trish/ubh the sky; so that, accord-
ing to this mode of reasoning, there is not only an intimate con-
nexion between the two metres, but actual identity. The gayatri
verse, used as invitatory. formula, on the occasion of the rice-
cake offering to Agni, is Rig-veda VIII, 44, 16 [agnir murdha diva/i
kakut, 'Agni, the head and summit of the sky,' &c.]; with that to
Agni and Soma, at the full-moon sacrifice, Rig-veda I, 93, 3
[agnishomau savedasau, sahiati vanatam gira^^, ' O Agni and Soma,
of self-same wealth and invocation, accept this song ! ' &c.] ; and
to Indra and Agni, at the new-moon, Rig-veda VII, 94, 7 [indragni
avasa gatam, 'O Indra and Agni, come to us with favour!' &c.];
or with the (optional) milk-offering (sannayyam), at the new moon,
Rig-veda I, 8, i [endra sanasi»i rayim, ' hither, O Indra, bring
abundant treasure !'&c.], if to Indra; or Rig-veda VIII, 6, i [mahah
indro ya o^asa par^anyo vnsh/iman iva, ' the Great Indra, who in
might is equal to the rainy thunder-cloud,' &c.], if to Mahendra,
^ The trish/ubh verse, used as offering-formula with the
oblation of cake to Agni, both at the new and full moon, is Rig-veda
X, 8, 6 [bhuvo ya^jlasya ra^asaj ka. neta . . . ague . . . , 'be thou the
leader of the sacrifice and welkin, . . . O Agni !' &c.] ; with that to
Agni and Soma, at the full moon, Rig-veda I, 93, 5 [yuvam etani divi
ro/^anani . . . agnishomau . . . , 'you, O Agni and Soma, (fixed)
those lights in the heaven,' &c.] ; with that to Indra and Agni, at the
new moon, Rig-veda VII, 93, 4 [girbhir viprah pramatim iH-Z/a-
mSna . . . indragni . . . , ' the bard, seeking your grace by songs . . . ,
O Indra and Agni,' &c.]; and with the milk-offering, at the same sacri-
fice, if to Indra, Rig-veda X, 180, i [pra sasahishe puruhuta i'atrun
. . . indra . . . , ' thou, O Indra, the much-invoked, hast vanquished
the enemies!' &c.]; or, if to IMahendra, Rig-veda X, 50, 4 [bhuvas
O 2
196 5ATAPATHA-BRAHMAJVA.
(earth), for the offering-formula (ya^ya) is this
(earth). Over yonder (sky) he places the vasha/,
for yonder (sky) also is the trish/ubh. Thereby
he makes those two (sky and earth) yoke-fellows ;
and as such they feed together; and after their
common meal all these creatures get food^
(earth), for the offering-formula (ya^ya) is this
(earth). Over yonder (sky) he places the vasha/,
for yonder (sky) also is the trish/ubh. Thereby
he makes those two (sky and earth) yoke-fellows ;
and as such they feed together; and after their
common meal all these creatures get food^
1 7. Let him pronounce the invitatory formula lin-
gering, as it were : the invitatory formula, namely,
is yonder (sky), and the br2'hat(-saman) also is
yonder (sky), since its form is that of the brzhat.
With the offering-formula let him, as it were, hurry
on fast : the offering-formula, doubtless, is this (earth),
and the rathantara(-saman) also is this (earth),
since its form is that of the rathantara^ With the
invitatory formula he calls (the gods), and with the
tvam indra brahmawa mahan, 'mighty, O Indra, mayest thou be
through (our) prayer!' &c.].
^ For the notion that there is rain (and consequently food) when
heaven and earth are on friendly terms with each other, see 1,8,3, 12.
The rain is the food of the earth ; and the food, produced thereby,
in its turn furnishes food for the sky (or the gods) in the form of
oblations.
^ The brz'hat-saman (tvam id dhi havamahe, ' on thee, indeed,
we call,' &c., Sama-veda II, i59-i6o = Rig-veda VI, 46, 1-2) and
the rathantara-saman (abhi tva sura, nonuma//, 'to thee, O Hero,
we call,' &c., Sama-veda II, 30-3 i = Rig-veda VII, 32, 22-23) ^^e
two of the most highly prized Sam a -hymns, which are especially
used in forming the so-called pr/sh///as, or combinations of two
hymns in such a way that one of them (being a mystic representation
of the embryo) is enclosed in the other, which is supposed to repre-
sent the womb. In these symbolical combinations the br/hat and
rath an tar a, which must never be used together, are often employed
as the enclosing chants, representative of the womb. They are
already mentioned in Rig-veda X, 181. See also ^at. Br. IX, i, 2,
36-37. Taitt. S. VII, I, I, 4, Praj:^apati is said to have first created
from his mouth Agni together with the Gayatri, the Rathantara-
saman, the Brahmawa, and the goat; and then from his chest and arms
Indra, the Trish/ubh, the B/v'hat-saman, the Ra^anya, and the ram.
I KANDA, 7 ADHYAYA, 2 BRAHMAA^A, 20. I97
offering-formula he presents (food to them) : hence
the invitatory formula (anuvakya) has some such
form as 'I call,' ' We call,' 'Come hither!' 'Sit on
the barhis !' for with it he calls. With the offering-
formula (ya^yd) he offers : hence the offering-
formula has some such form as, ' Accept the
sacrificial food!' ' Relish the sacrificial food!' 'Ac-
cept the potation (av7^2shayasva) !' 'Eat! Drink!
There M' for by it he offers that which (is indicated
by) ' there ! '
18. Let the invitatory formula be one that has
its distinctive indication (in the form of the name
of the respective deity) at the beginning (in front) :
for the invitatory formula is yonder (sky); and that
(sky) yonder has the moon, the stars, and the sun
for its mark below ^.
'
18. Let the invitatory formula be one that has
its distinctive indication (in the form of the name
of the respective deity) at the beginning (in front) :
for the invitatory formula is yonder (sky); and that
(sky) yonder has the moon, the stars, and the sun
for its mark below ^.
19. The offering-formula then should be one that
has its characteristic indication (further) back^; for
the offering-formula is this (earth), and this same
(earth) has plants, trees, waters, fire, and these crea-
tures for its mark above,
20. Verily, that invitatory formula alone is
auspicious, in the first word of which he utters the
(name of the) deity ; and that offering-formula alone
is auspicious in the last word of which he pro-
nounces the vasha/ upon the deity ^ ; for the (name
^ Literally, 'forwards, thither (pra).'
^ Avastallakshma, 'the sign below or on this (the, to us,
nearest or front) side.' See the formulas above, p. 195, note i.
^ Or upwards, on the upper side, uparish/allakshawam.
See the offering-formulas above, p. 195, note 2.
* Vasha/, or rather vausha/ ['may he (Agni) carry it (to the
gods)!'], is pronounced after each ya^ya or offering-formula, which
contains the name of the deity towards the end, or at least not at
the very beginning.
198 ^ATAPATHA-BRAHMAiVA.
of the) deity constitutes the vigour of the Rik
(verse) : hence after thus enclosing it^ on both sides
with vieour, he offers the sacrificial food to that
deity for which it is intended.
21. He pronounces (the syllable) vauk- ; for,
assuredly, the vasha/-call is speech ; and speech
means seed : hence he thereby casts seed. 'Sha/*
(he pronounces), because there are six seasons : he
thereby casts that seed into the seasons, and the sea-
sons cause that seed so cast to spring up here as
creatures. This is the reason why he pronounces
the vasha/.
22. Now the gods and the Asuras, both of them
sprung from Pra^apati, entered upon their father
Praj^apati's inheritance ^ to wit, these two half-
moons. The gods entered upon the one which
waxes, and the Asuras on the one which wanes.
23. The gods were desirous as to how they
might appropriate also the one that had fallen to
the Asuras. They went on worshipping and toiling.
They saw this havirya^^'^a, to wit, the new and
full-moon sacrifices, and performed them ; and by per-
forming them they likewise appropriated the one —
24. Which belonged to the Asuras. Now when
these two revolve, then the month is produced ; and
month (revolving) after month, the year (is pro-
duced). But the year, doubtless, means all; hence
the gods thereby appropriated all that belonged to
^ Viz. the invitatory and offering-formulas.
2 The sacrificial call vausha/ (for vasha/, irregular aorist of
vah, 'to bear,' cf. p. 88, note 2) is here fancifully" explained as
composed of vauk, for vak, 'speech,' + sha/, 'six.'
^ Pra^apati, or Lord of Creatures, is here, as often (cf I, 2, 5,
13), taken as representing the year, or Time.
2 The sacrificial call vausha/ (for vasha/, irregular aorist of
vah, 'to bear,' cf. p. 88, note 2) is here fancifully" explained as
composed of vauk, for vak, 'speech,' + sha/, 'six.'
^ Pra^apati, or Lord of Creatures, is here, as often (cf I, 2, 5,
13), taken as representing the year, or Time.
I KANDA, 7 ADHYAYA, 3 BRAHMAiVA, I. 1 99
the Asuras, they deprived their enemies, the Asuras,
of all. And in the same way he (the sacrificer) who
knows this appropriates all that belongs to his ene-
mies, deprives his enemies of all.
25. That (half-moon) which belonged to the
gods is (called) yavan, for the gods possessed
themselves (yu, ' to join') of it ; and that which be-
longed to the Asuras is ayavan, because the
Asuras did not possess themselves of it.
26. But they also say contrariwise : — That which
belonged to the gods is (called) ayavan, because the
Asuras did not get possession of it ; and that which
belonged to the Asuras is yavan, because the gods
did get possession of it. The day is (called) sabda,
the night sagara, the months yavya, the year su-
meka^ : sveka ('eminently one'), doubtless, is
the same as sumeka. And since the Hotr/ is
concerned with these — to wit, the yavan and the
ayavan, which (according to some) is yavan — they
call (his office) yavihotram^.
Third BRAHMAiVA.
Oblation to Agni Svishtakj^/t, [and the Brahjian's portions.]
I. Now by means of the sacrifice the gods as-
cended to heaven. But the god who rules over
^ Sumeka is taken by the St. Petersburg Dictionary to mean
'firmly established;' by Grassmann, 'bountiful,' literally 'well-
showering.' Our author identifies it with su-eka. The words
sabdam (j'abdam, Ka;A'a rec., ? =the sounding one) and sa-
garS. are obscure; yavya here apparently means, 'consisting of
the yavas or half-months.'
2 The term yavihotram is obscure, and does not seem to
occur anywhere else. The Kawva IMS. reads yamihotram {? =
^amihotram). Saya«a's comment is corrupt in several places and
affords little help.
200 .SATAPATHA-BRAHMAiVA.
the cattle was left behind here : hence they call him
Vastavya, for he was then left behind on the (sacri-
ficial) site^ (vastu).
2. The gods went on worshipping and toiling
with the same (sacrifice) by which they had ascended
to heaven. Now the god who rules over the cattle,
and who was left behind here, —
3. He saw (what occurred, and said), ' I have been
left behind : they are excluding me from the sacri-
fice!' He went up after them, and with his raised
(weapon)- rose up on the north — the time (when
this happened) was that of the (performance of the)
Svish/akr2t.
4. The gods said, ' Do not hurl ! ' He said, ' Do not
ye exclude me from the sacrifice ! Set apart an obla-
tion for me!' They replied, 'So be it!' He with-
drew (his weapon), and did not hurl it ; nor did he
injure any one.
5. The gods said (to one another), ' Whatever
portions of sacrificial food have been taken out by
us, they have all been offered up. Try to discover
Set apart an obla-
tion for me!' They replied, 'So be it!' He with-
drew (his weapon), and did not hurl it ; nor did he
injure any one.
5. The gods said (to one another), ' Whatever
portions of sacrificial food have been taken out by
us, they have all been offered up. Try to discover
^ Or perhaps, ' he was left behind with, or in, the remains (of the
sacrifice);' vastu being evidently also taken in this sense by our
author, in par. 7.
^ The text has ayatayS merely, which, to become intelligible,
clearly requires some noun, which may have been lost here. S a y a « a
is silent on this point. In Dr. Muir's version of the legend, Original
Sanskrit Texts, IV, p. 202, the word is left untranslated. I am in-
clined to supply some such noun as heti, 'weapon ;' of. XII, 7, 3,
20, where this very word is used in connexion with Rudra: in later
times it is also specially applied to Agni's weapon or flame (.^ihva,
' tongue '). It is not impossible, however, that we have to supply
tanva('with his raised body, or self). To ma vi srakshi^ (for
which the Kawva recension reads ma 'stha//), ' do not hurl,' and to
saravivarha ('he drew back'), Saya«a supplies ya^TJam, 'sacrifice:'
hence he apparently takes it thus, — 'do not scatter (the sacrifice),' —
' he kept (the sacrifice) together and did not injure it in any way.'
I KAA^DA, 7 ADHyAyA, 3 BRAHMAiVA, 8. 20I
some means by which we may set apart an oblation
for him !'
6. They said to the Adhvaryu priest, 'Sprinkle the
sacrificial dishes (with butter) in proper succession ;
and replenish them for the sake of one (additional)
portion, and again render them fit for use ; and then
cut off one portion for each !'
7. The Adhvaryu accordingly sprinkled the sacri-
ficial dishes in proper succession, and replenished
them for the sake of one (additional) portion, and
again rendered them fit for use, and cut off one
portion for each. This then is the reason why he
(Rudra) is called Vastavya\ for a remainder (vastu)
is that part of the sacrifice which (is left) after the
oblations have been made : hence, if sacrificial food
is offered to any deity, the Svish^akrh (Agni, 'the
maker of good offering') is afterwards invariably
offered a share of it; because the gods invariably
ofave him a share after themselves.
8. That (offering) then is certainly made to
'Agni,' for, indeed, Agni is that god; — his are
these names : 6'arva, as the eastern people call
him; Bhava, as the Bdhikas (call him); Pa^unam
pati ('lord of beasts,' Pa^upati), Rudra, Agni^.
The name Agni, doubtless, is the most auspicious
^ On the identification of Agni with Rudra, see also VI, i, 3, 7;
and Muir, Original Sanskrit Texts, IV, p. 339 seq.
The name Agni, doubtless, is the most auspicious
^ On the identification of Agni with Rudra, see also VI, i, 3, 7;
and Muir, Original Sanskrit Texts, IV, p. 339 seq.
2 Passages such as this and VI, i, 3, 7 seq. are of consider-
able interest, as showing, on the one hand, the tendency towards
identifying and blending originally distinct and apparently local
Vedic gods, especially Rudra, with the person of Agni, the repre-
sentative of the divine power on earth in the later Vedic triad ;
and, on the other hand, the origin of the conception of SWz., in the
pantheistic system of the post-Vedic period. On our passage, see
also Weber, Ind. Stud. II, p. 37 ; I, p. 189 ; Muir, Original Sanskrit
Texts, IV, p. 328.
202 SATAPATHA-BRAHMAiVA.
(^anta), and the other names of his are inauspicious:
hence it is offered to (him under the name of) ' Agni,'
and to (him as) the Svish/akr/t.
9. They (the gods) said, ' What we have offered
unto thee who art in yonder place \ do thou render
that well-offered (svish/a) for us!' He made it
well-offered for them ; and this is the reason why
(it is offered) to (Agni as) the Svish/akr/t.
10. Having recited the invitatory formula-, he (the
Hotrz) enumerates (those deities) which (have re-
ceived oblations at the fore-offerings, butter-portions,
&c.), as well as Agni Svish/ak/'zt : — ' May Agni
offer Aorni's favourite dainties!' therebv he refers
to Agni's butter-portion ^ — 'May he offer Soma's
favourite dainties!' thereby he refers to Soma's
butter-portion. — ' May he offer Agni's favourite
dainties !' thereby he refers to that indispensable
cake for Agni which is (offered) on both occasions
(at the new and full-moon sacrifices).
11. And so with the several deities. 'May he
offer the favourite dainties of butter-drinking gods!'
thereby he refers to the fore-offerings (praya^a)
and after-offerings (anuya^a), for, assuredly, the
butter-drinking gods (represent) the fore-offerings
and after-offerings. — ' May he offer Agni the Hotri's
^ That is, according to Saya«a, on the Ahavaniya fire-place.
2 The anuvakya for the Svish/akr/t is Rig-veda X, 2, i :
piprihi devan usato yavish//^a ('gladden thou the longing gods, O
youngest!') &c. Asv. S. I, 6, 2.
^ See T, 4, 2, 16-17. These formulas (nigada) of enumeration
(aya^ agnir agnc/^ priya dhamani, &c. — yakshad agner hotuA
priya dhamani, &c.) form part of the offering-formula. The y ^
samana]. Mahidhara interprets : ' May the rushing (eager) mind
devote itself to the butter!' Hillebrandt, Neu-und Vollmondsopfer,
p. 135, apparently proposes to combine mano^utir ' des Geistes
Schnelligkeit.' Perhaps ^ushatam has to be taken in a transitive
sense : ' IMay the gushing of the butter delight the mind.'
2 1 6 ^ATAPATHA-BRAHMAiVA.
Eighth Adhyaya. First Brahmajva.
The Iz)A.
1. In the morning they brought to Manu^ water
for washing, just as now also they (are wont to)
bring (water) for washing the hands. When he was
washing himself, a fish came into his hands.
Eighth Adhyaya. First Brahmajva.
The Iz)A.
1. In the morning they brought to Manu^ water
for washing, just as now also they (are wont to)
bring (water) for washing the hands. When he was
washing himself, a fish came into his hands.
2. It spake to him the word, ' Rear me, I will
save thee!' ' Wherefrom wilt thou save me?' 'A
flood will carry away all these creatures-: from that
I will save thee !' ' How am I to rear thee?'
3. It said, ' As long as we are small, there is
great destruction for us : fish devours fish. Thou
wilt first keep me in a jar. When I outgrow
that, thou wilt dig a pit and keep me in it. When I
outgrow that, thou wilt take me down to the sea,
for then I shall be beyond destruction.'
4. It soon became a ^/^ ash a (a large fish) ; for that
grows largest (of all hshy. Thereupon it said, 'In
such and such a year that flood will come. Thou
^ For other translations of this important legend of the deluge,
see A.Weber, Ind. Streifen, I, p. 9 (Ind. Stud. I, 161 seq.); Max
Miiller, History of Ancient Sanskrit Literature, p. 425; J, Muir,
Original Sanskrit Texts, I, p. 182. For the later versions of the
same legend, especially the one from the Mahabharata (Vanaparvan
12747-12802), see Original Sanskrit Texts, I, p. 196 seq.
^ According to the scholiast, 'it will carry away all these creatures
that live in Bharatavarsha to some other country.'
•'' ? ^ajvad dha^/msha asa, sa hi ^yesh///a;// vardhate 'thetithiw
sdixnam tad augha aganta. ' Bald war er ein Grossfisch (^/^asha),
denn er wuchs gewaltig,' Weber, ' He became soon a large fish.
He said to INIanu, " When I am full-grown, in the same year the
flood will come," ' ]\Iax Miiller. ' Straightway he became a large fish ;
for he waxes to the utmost,' ]\Iuir. Perhaps g/iasha. is here
intended for the name of some fabulous horned fish (cf. sn'hgi,
sn'hgi). In the Black Ya^r-veda (Taitt. S. I, 7, i; II, 6, 7) the
I KANDA, 8 ADHYAyA, I BRAHMAiVA, 6. 21 7
shalt then attend to me (i. e. to my advice) by preparing
a ship^; and when the flood has risen thou shalt enter
into the ship, and I will save thee from it.'
5. After he had reared it in this way, he took it
down to the sea. And in the same year which the
fish had indicated to him, he attended to (the advice
of the fish) by preparing a ship ; and when the flood
had risen, he entered into the ship. The fish then
swam up to him, and to its horn he tied the rope of
the ship, and by that means he^ passed swiftly up to
yonder northern mountain.
6. It then said, ' I have saved thee. Fasten the
ship to a tree; but let not the water cut thee off^
whilst thou art on the mountain. As the water
ida. is represented as a cow, produced by INIitra and Varu«a (see
below, par. 24). Perhaps it was this version and the symbolical
representation of the i^a as meaning cattle, which suggested the
notion of a horned fish, in adapting an older legend.
As the water
ida. is represented as a cow, produced by INIitra and Varu«a (see
below, par. 24). Perhaps it was this version and the symbolical
representation of the i^a as meaning cattle, which suggested the
notion of a horned fish, in adapting an older legend.
^ I adopt here, though not without hesitation, the interpreta-
tion proposed in the St. Petersb. Diet. (s.v. up a- as), which the
separation of mam from the verb favours. Professor Max Miiller
translates : ' Build a ship then, and worship me.' Dr. Muir : ' Thou
shalt, therefore, construct a ship, and resort to me.' The Maha-
bharata has : 'When standing on the ship, thou shalt look out for
me : I shall be recognisable (by my being) furnished with a horn,'
which, after all, may furnish the correct explanation of our passage.
" Or, 'it,' that is, either the ship, or the fish. That abhi-dudrava,
the reading of the Kawva school, is the right one, seems to follow
from the next paragraph. Professor Weber's edition has ati-du-
drava, as read by his best MS., 'it (or he) sailed across the mountain.'
The reading of the other MSS. adhi-dudrava must be a clerical
error, most likely for abhi-dudrava. Professor Miiller translates:
' The fish carried him by it over the northern mountain.' Dr. Muir :
' By this means he passed over (or, he hastened to) this northern
mountain.'
^ Antaj/^/zaitsit, ? ' cut thee asunder,' Max Miiller ; ' wash thee
away;' ' fortspiilt,' Weber; 'abschneiden, intercludere,' St. Petersb.
Diet. I adopt this last meaning, = ' leave thee stranded.'
2 I 8 S'ATAPATHA-BRAHMAiVA.
subsides, thou mayest gradually descend!' Ac-
cordingly he gradually descended, and hence that
(slope) of the northern mountain is called ' Manu's
descent^' The flood then swept away all these
creatures, and Manu alone remained here.
7. Being desirous of offspring, he engaged in
worshipping and austerities. During this time he
also performed a paka-sacrifice: he offered up in the
waters clarified butter, sour milk, whey, and curds.
Thence a woman was produced in a year: becoming
quite solid 2 she rose; clarified butter gathered in
her footprint. Mitra and Varu;^a met her.
8. They said to her, ' Who art thou?' 'Manu's
daughter,' she replied. * Say (thou art) ours,' they
said. ' No,' she said, ' I am (the daughter) of
him who begat me.' They desired to have a share
in her. She either agreed or did not agree ^, but
passed by them. She came to Manu.
9. Manu said to her, ' Who art thou?' 'Thy
daughter,' she replied. ' How, illustrious one, (art
thou) my daughter ?' he asked. She replied,
^ According to the version of the Mahabharata, * the peak of the
Himalaya to which the ship was tied, was afterwards called nau-
bandhana, 'the tying of the ship.' Professor Weber also draws
attention to Ath.-vedaXIX, 39, 8, where the term navaprabhraw-
jana or 'gliding down of the ship' is used in connection with the
summit of the Himavat.
2 Pibdamana-iva, as taken by the St. Petersb. Diet. The
meaning ' dripping with fat, unctuous,' offered by the commentator,
was probably suggested to him by what follows in the text ; and by
the cow'-version (p. 216, note 3), Taitt. Br. II, 6, 7, i.
^ Or, as the commentator takes it, ' she both promised and did
not promise it;' that is to say, she promised, inasmuch as she
(Ida) is called maitravaruwi (belonging to, or the daughter of,
Mitra orVaruwa; see XIV, 9, 4, 27), but refused, inasmuch as
Mitra and Varu^/a have no share in the Ida portions.
I KAi^DA, 8 ADHYAYA, I BRAHMAJVA, 1 3. 219
' Those offerings (of) clarified butter, sour milk, whey,
and curds, which thou madest in the waters, with
them thou hast begotten me. I am the blessing
(benediction) : make use of me at the sacrifice ! If
thou wilt make use of me at the sacrifice, thou wilt
become rich in offspring and cattle. Whatever
blessing thou shalt invoke through me, all that shall
be granted to thee!' He accordingly made use of
her (as the benediction) in the middle of the sacri-
fice; for what is intermediate between the fore-
offerings and the after-offerings, is the middle of
the sacrifice.
10. With her he went on worshipping and per-
forming austerities, wishing for offspring. Through
her he generated this race, which is this race of
Manu ; and whatever blessing he invoked through
her, all that was granted to him.
11. Now this (daughter of Manu) is essentially
the same as the I^a; and whosoever, knowing this,
performs with (the) I^a\ he propagates this race
which Manu generated ; and whatever blessing he in-
vokes through it (or her), all that is granted to him.
12. It (the I da) consists of a fivefold cutting;
for the i^a, doubtless, means cattle, and cattle con-
sist of five parts- : for this reason it (the ida) consists
of a fivefold cutting.
13. -When he (the Adhvaryu) has cut off the i^a
piece by piece ^ and broken off the fore-part of the
^ I day a. /^arati has the double meaning 'lives with Ida. (the
woman)' and 'practices sacrificial rites with the i^a-ceremony.'
- See p. 16, note i.
^ The technical expression used for this fivefold cutting of the
ida. is sam-ava-do, 'to cut off completely (or together),' or,
according to the St. Petersb. Diet., ' to divide and collect the
2 20 SATAPATHA-BRAHMAT/A.
cake (for the sacrificer's portion), he puts it (the
latter) down (on the barhis) before the dhruva-
spoon. Having then handed over the former (the
i^4) to the Hotr/\ he passes by him towards the
south.
14. He anoints the Hotr^ here^ (with clarified
butter taken from the Ida) ; and with it the Hotri
anoints his lips, with the text, ' Of thee, offered by the
lord of the mind, I eat for sap, for out-breathing!'
15. He then anoints the Hotrz here^; and with
it the Hotri anoints his lips, with the text, ' Of thee,
offered by the lord of speech, I eat for strength, for
in-breathing!'
He then anoints the Hotrz here^; and with
it the Hotri anoints his lips, with the text, ' Of thee,
offered by the lord of speech, I eat for strength, for
in-breathing!'
16. At that time, namely, Manu became appre-
hensive (thinking), * This (part) of my sacrifice — that
is, this Ida. representing the domestic offering —
is certainly the weakest : the Rakshas must not
pieces.' The five cuttings of the ida. consist of the upastarawa,
or underlayer of butter in the ia'apatri; of two cuttings of each
of the havis (or dishes of sacrificial food) from their southern
and central parts respectively; and of two drippings (or bastings,
abhigharawa) of butter, as in the case of the svish/akr^'t (see Katy.
Ill, 4, 6, and note on I, 7, 3, 20). According to some authorities,
the ida consists of four cuttings only (cf Hillebrandt, Neu- und
Vollm. p. 122).
^ According to Katy. Ill, 4, 8, 9, he does so without quitting
his hold of the i ^,
' called hither are the seven divine Hotr/'s.'
^ Bhaksha, 'the eating, enjoying;' perhaps the author here
takes it in the sense of ' feeder,' in that of ' eater, quaffer ;' Sayawa,
on Taitt. S. II, 6, 7, 3, takes it as Soma-drink (somapitha).
' Apparently, like hikka (verb hikk), imitative of the internal
sound of the hiccough. The Ka«va MS. has harik instead; and
the Black Ya^us ho, which it identifies with the self (at man).
2 24 5ATAPATHA-BRAHMA2y^A.
hither,' he, in a direct way, calls her, who is thereby
called hither, as being what she really was : a cow,
assuredly, she was, and a cow is four-footed ; and
therefore he calls her four times ^
25. But in calling her four times, he calls her
in different ways, in order to avoid repetition (of
sacrificial performance); for, if he were to call, 'Ids.
is called hither! Id^ is called hither!' or 'Hither
is called Ida.! hither is called IdsiV he would indeed
commit the (fault of) repetition. By saying, ' Ida. is
called hither!' he calls her hitherwards ; and by
' Hither (or thither, lit. called to somebody) is called
I^ai' he calls her thitherwards. By saying, 'May
Ida. also call us to her,' he does not omit himself,
and, besides, it (the formula) is changed. By (the
second), 'Ida. is called hither!' he again calls her
hitherwards ; so that he thereby (and by the second,
' Hither is called Ida.,' again) calls her hitherwards
and thitherwards.
26. ' Manu's daughter, the butter-pathed (ghr/ta-
padi);' — Manu, indeed, begat her of old: for this
reason he says, ' Manu's daughter.' ' The butter-
pathed' he says, because butter gathered in her foot-
print : therefore he calls her ' butter-pathed.'
27. And further, ' She who belongs to ]\Iitra and
Varu;^za;' — this ' Maitravaru;^a nature' (is hers),
because she met Mitra and Varu;/a -. — ' She, the
god-fashioned one, is called hither as the Brahman^;'
^ After 'May Idz also call us to her,' he repeats 'Ida. is called
hither! Called hither (thither) is IdiV
^ See I, 8, I, 7-8, with note 3.
— ' She, the
god-fashioned one, is called hither as the Brahman^;'
^ After 'May Idz also call us to her,' he repeats 'Ida. is called
hither! Called hither (thither) is IdiV
^ See I, 8, I, 7-8, with note 3.
^ Brahma devabv'topahula ; the Black Ya^r-veda and Ajval. Sr.
read 'brahma devakmam upahCitam.' Cf. Taitt. S. I^ 7, i, 5,
brahma vai devanam br/haspati//.
I KAiVDA, 8 ADHYAYA, I BRAHMAiVA, 29. 225
for she, the god-fashioned one, is indeed called hither
as their Brahman. — ' Hither are called the divine
Adhvaryus, called hither the human!' — he thereby
calls both the divine Adhvaryus and those that
are human: the divine Adhvaryus indeed are the
calves 1 (vatsa//), and what others there are, are
the human ones.
28. * — They who are to prosper this sacrifice,
they who are to prosper the lord of sacrifice.' Those
Brahma/^as, w^ho have studied and teach the Veda,
assuredly prosper the sacrifice, since they spread
(perform) and produce it : these he thereby pro-
pitiates. And the calves also assuredly make the
lord of sacrifice prosper; for the lord of sacrifice
who possesses abundance of them, does indeed pros-
per; for this reason he says, 'They who are to prosper
the lord of sacrifice.'
29. ' Hither are called the primeval, law-abiding,
divine (fern.) heaven and earth, whose sons are
gods.' He thereby calls to him those two, heaven
and earth, within which all this (universe) is em-
braced.— 'Hither is called this sacrificer:' thereby
he calls the sacrificer to him. Why he does not
mention his name on this occasion, is that this is a
mysterious benediction on the i^a. Were he, on
the contrary, to mention the name, he would do
what is human, and the human certainly is inaus-
picious at the sacrifice : hence he does not mention
1 ? The commentator remarks : ' He says, The divine Adhvaryus
assuredly are the calves,' because, in his opinion, the sannayya
constitutes the sacrificial food which contains the Adhvaryus (havis —
adhvaryuvat). In I, i, 2, 17 we met with the A^vins as the two
divine Adhvaryus.
[12] Q
2 26 ^-AT AP ATH A-BRAHMAJVA.
the name, lest he should do what is inauspicious at
the sacrifice ^
30. ' Hither (he is) called for future worship of
the gods;' he thereby in a mysterious manner
invokes the blessing of life on this (sacrificer) ; for
as he sacrificed heretofore, so, while living, he will
sacrifice hereafter.
3 1 . Moreover, he thereby in a mysterious manner
invokes the blessing of offspring for him ; for who-
soever has offspring, — while he, on his part, goes to
yonder world, his offspring sacrifice in this world :
hence future worship of the gods means offspring.
32. Moreover, he thereby in a mysterious manner
invokes the blessing of cattle for him; for whosoever
has cattle, will sacriiice hereafter, as he has sacrificed
heretofore.
32. Moreover, he thereby in a mysterious manner
invokes the blessing of cattle for him; for whosoever
has cattle, will sacriiice hereafter, as he has sacrificed
heretofore.
2,2,- 'Hither (he is) called for more abundant havis-
offering;' he thereby in a mysterious manner invokes
the blessing of life on him ; for as he has sacrificed
heretofore, so while living will he hereafter again
and aoain make offerinos.
34. Moreover, he thereby in a mysterious manner
invokes the blessing of offspring for this (sacrificer) ;
for whosoever possesses offspring, — though he, of
his own self, be one only, yet that offering is made
tenfold by his offspring: hence offspring means more
abundant offering.
35. Moreover, he thereby in a mysterious manner
invokes the blessing of cattle for him ; for whoso-
ever possesses cattle, will make offering again and
again, as he has sacrificed heretofore.
36. This then is the benediction (implied in these
formulas), ' May I live, may I have offspring, may
^ With this and the following paragraphs cf. I, 9, i, 12 seq.
I KA^I>A, 8 ADHYAYA, I BRAHMAiVA, 39. 227
I obtain prosperity!' Now in praying for the
blessing of cattle, he prays for prosperity ; for cattle
means prosperity ; hence through these two benedic-
tions everything is obtained ; and therefore these
two benedictions are here pronounced.
37. [He continues to call], ' Hither (he is) called
to this (sacrifice, for the prayer^), "May the gods
graciously accept this my offering (havis)!'" he
thereby invokes complete success on the sacrifice ;
for what offering the gods graciously accept, by that
one gains great things: for this reason he says, 'may
they graciously accept -/
38. They (the priests and sacrificer) eat it (the
i^a), and do not offer it up in the fire ; for assuredly
the i^a means cattle : hence they do not offer it
in the fire, lest they should throw the cattle into
the fire.
39. In the vital airs rather it is offered, partly
in the Hotr/, partly in the Sacrificer, partly in the
Adhvaryu. Now, when he has broken off the fore-
part of the (Agni) cake, he places it before the
dhruva-spoon. But the dhruva represents the
sacrificer : hence this will be eaten by the sacrificer.
And if he does not now visibly eat it, lest he should
eat before the sacrifice is completed, it nevertheless
is now (symbolically) eaten by him. All of them
^ See Sayawa's comm. on Taitt. S. II, 6, 7, 6.
^ Before this formula the Black Ya^ur-veda inserts, ' Called (he
is) to the heavenly abode ! ' and after it as the final formula, ' All
that is dear to him (the sacrificer) is called ! Called (he is) of (?by)
everything dear that is called!' Taitt. Br. Ill, 5, 9, 3. For the
modifications of the concluding mantras in the case of the i^a
being invoked for the mistress of the house (^Sat. Br. I, 9, 2, 5), see
Taitt. Br. Ill, 5, 13.
Q 2
2 28 5'ATAPATHA-BRAHMAi\^A.
Called (he is) of (?by)
everything dear that is called!' Taitt. Br. Ill, 5, 9, 3. For the
modifications of the concluding mantras in the case of the i^a
being invoked for the mistress of the house (^Sat. Br. I, 9, 2, 5), see
Taitt. Br. Ill, 5, 13.
Q 2
2 28 5'ATAPATHA-BRAHMAi\^A.
eat (of the i^a): 'May it be offered for me in all!'
thus (he thinks). Five eat of it, — the i^^a indeed
means cattle, and cattle are fivefold : hence five
eat of it.
40. Now when he (the Hotr/) intones (in a loud
voice) \ he (the Adhvaryu) divides the (Agni) cake
into four parts, and lays it on the barhis (the sacri-
ficial grass covering the altar). Here it lies in place
of the fathers ; for there are four intermediate
quarters, and the intermediate quarters represent
the fathers : for this reason he divides the cake into
four parts, and lays it on the barhis -.
' Viz. 'Ida, is called hither!' see par. 24. According to Katy,
111,4, 12, all (the other priests and the sacrificer, probably with
the exception of the Brahman) touch the ida (or, according to
Karka, they touch the Hotr/ who holds the \da) whilst the invoca-
tion of the ids. takes place. The quartering of the cake, according
to ib. 13, is done with the text, ' INIake swell, O ruddy one! milk
me life; milk me offspring; milk me cattle; milk me brahmahood;
milk me kshatriyahood ; milk me people ! Fatten through the pro-
geny, through the cattle of him who hates us, whom we hate!'
^ According to Katy. Ill, 4, 14, the Adhvaryu i)Uts the four
parts on the barhis and assigns one to each priest. But according
to the commentary and to other Siitras, it is the sacrificer who
allocates the portions by laying them down so as to correspond
with the four intermediate regions, commencing in the south-east
(or Agni's) region, and saying, 'This for the Brahman,' ' This for the
Hotr?',' ' This for the Adhvaryu,' ' This for the Agnidh.' The sacri-
ficer then shifts his Brahmanical cord from the right to the left
shoulder, and while touching the four portions, and looking towards
the south (the region of the fathers), murmurs (Va^\ S. II, 31), * Here,
O fathers, regale yourselves ! Like bulls come hither (avr/shaya-
dhvam) each to his own share!' He then quits his hold of the
portions, and murmurs, ' The fathers have regaled themselves : like
bulls they came each to his own share!' See ^at. Br. II, 4,2, 20 seq. ;
Va^. S. p. 57. [The Kawva text of the Brahmawa does not mention
the formulas here any more than does our author.] He then shifts
the cord back on his left shoulder, touches water, and hands the
portions to the priests for them to eat. Kaly. Ill, 4, 16-18.
I KANDA, 8 ADHYAYA, I BRAHMAiVA, 43. 2 29
S. p. 57. [The Kawva text of the Brahmawa does not mention
the formulas here any more than does our author.] He then shifts
the cord back on his left shoulder, touches water, and hands the
portions to the priests for them to eat. Kaly. Ill, 4, 16-18.
I KANDA, 8 ADHYAYA, I BRAHMAiVA, 43. 2 29
41. And when he recites,' Hither are called heaven
and earth,' he hands it (the shart'avatta ^) to the
Agnidhra. The Agnidhra eats (the two pieces),
with the respective texts (Va^. S. II, lo-i i), 'Hither
is called mother Earth ; may mother Earth call me
to her! Agni (am I) by virtue of my Agnldhraship.
Hail!' 'Hither is called father Heaven; may father
Heaven call me to him ! Agni (am I) by virtue of
my Agnidhraship. Hail!' He, the Agnidhra, truly
is the representative of heaven and earth, and there-
fore he eats (the sha^favatta) in this manner.
42. And when (the Hotrz) pronounces the bene-
diction-, then (the sacrificer) mutters (Va^. S. II, lo a),
' May Indra bestow^ on me that power of his ! may
abundant riches accrue to us ! may there be blessings
for us ! may there be true blessings for us ! ' For
indeed this is a receiving of blessings : hence what
blessings the priests on this occasion invoke on him,
those he thereby receives and makes his own.
43. [On the conclusion of the invocation and the
eating ^] they cleanse themselves (with water poured)
^ Katy. St. Ill, 4, 19. There is some uncertainty as to the
particular time when the Adhvaryu cuts the sha^avatta; cf.
Hillebrandt, p. 123. Mahidhara onYag. S. II, 10 remarks: When
the Uolrt pronounces the call to heaven and earth, then he (the
Adhvaryu), having put one piece of each of the two cakes in
(the two bowls of) the Sha^/avatta (vessel), gives it to the Agnidh ;
and the latter eats it with the formulas ' Hither is called (the mother
Earth),' &c. The ' six cuttings' of the Shart'avatta consist of a piece
of the Agni cake with an ' underlayer ' and a dripping of butter for
each of the two bowls of the Shart'avatta dish.
2 That is, the formula 'Hither is called the sacrificer,' see par. 29.
^ The priests eat first their quarter of the cake and then, with the
sacrificer, their share of the \da. The Uotrz eats also the avan-
tare^a, with the text (A^v. 6". I, 7, 8), 'O Ida, accept graciously our
share ! ' &c.
230 5ATAPATHA-BRAHMAiVA.
through the two strainers (pavitra, 'purifier'). For
they have now performed the id a, which represents
the domestic offerings ; and thinking, ' Purified by
the purifiers we will now perform what part of the
sacrifice remains still unaccomplished,' they cleanse
themselves with the strainers.
44. He (the Adhvaryu) then throws the two
strainers on the prastara^ The prastara, doubtless,
represents the sacrificer, and the two strainers the
out-breathing and in-breathing : hence he thereby
invokes out-breathiuQf and in-breathine on the sacri-
ficer ; and for this reason he throws the strainers on
the prastara.
Second BRAiiMAiVA.
The After-Offerings (Anuyag^as).
Second BRAiiMAiVA.
The After-Offerings (Anuyag^as).
1. They now remove two burning samidhs (from
the Ahavaniya fire). That fire, indeed, is now worn
out, (and therefore useless) for the after-offerings,
since it has been carrying the sacrifice to the gods :
* Let us perform the after-offerings in such (fire) as
is not out-worn !' thus they think, and for this reason
they remove those two burning samidhs (from the
fire).
2. Thereupon they again move them close (to the
fire). Thereby they cause the fire to increase again
and to be no longer out-worn : ' Let us perform
what part of the sacrifice remains still unaccom-
plished in such (fire) as is not out-worn!' so think
they, and for this reason they again move them
close (to the fire).
3. He (the Agnidhra) then puts on the kindling-
— . •
' See I, 3, 2, 5 seq. The Ka«va text omits this paragraph.
I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 5. 23I
Stick (which was reserved at the time of kindling) ^
He thereby kindles that (fire): ' Let us perform in the
well-kindled (fire) what part of the sacrifice remains
unaccomplished ! ' thus he thinks, and for this reason
he puts on the samidh.
4. The Hotri consecrates it (the kindling-stick),
with the formula (Va^. S. II, 14a), 'This, O Agni,
is thy kindler; mayest thou grow and increase by
it ; and may we also grow and increase ! ' for even as
before he recited over the fire when it was being
kindled, so also now he recites. This is the Hotri's
duty ; but the sacrificer himself may pronounce the
consecratory formula, if bethink that the Hotrz'does
not know it ^.
5. He (the Agnidhra) then sweeps (the fire) to-
gether. He thereby harnesses it : * Thus harnessed,
may it convey (to the gods) what part of the sacrifice
still remains unaccomplished!' thus he thinks, and
for this reason he sweeps it together. He sweeps
^ See I, 4, I, 38. The Adhvaryu takes the fresh stick (samidh),
asks the permission of the Brahman to step forward for the after-
offerings ; and orders the Agnidhra to put the stick on, and trim,
the fire. Whilst the Brahman mutters his formula (Va^. S. II,
12-13), 'This thy sacrifice, O divine Savitr/, they proclaimed to
Bn'haspati, the Brahman,' &c. (see 1, 7, 4, 2 1), the Agnidhra executes
the Adhvaryu's orders. Katy. Ill, 5, i ; II, 2, 21.
- That is to say (as would appear), if the Hot;-/ follows a school
which does not recognise this particular ceremony as belonging to
theHotr/'s ritual. Thus the Ajval. Sv. makes no mention of it, and
hence a Hotr/ belonging to the AS'akala or Bashkala jakhas
would not undertake the recitation of this consecratory formula.
The .Sahkhay. Sr., on the other hand, does prescribe it (cf.
Hillebrandt, Neu- undVollm. p. 135, note 4), and a Hotr/ of the
Kaushitaki-jakha would accordingly claim it as his privilege or
duty to consecrate the samidh. For a somewhat different view,
cf. Weber, Ind. Stud. X, 155; V, 408.
232 DATAPATH A-BRAHMAATA.
Hillebrandt, Neu- undVollm. p. 135, note 4), and a Hotr/ of the
Kaushitaki-jakha would accordingly claim it as his privilege or
duty to consecrate the samidh. For a somewhat different view,
cf. Weber, Ind. Stud. X, 155; V, 408.
232 DATAPATH A-BRAHMAATA.
once (with the band of the fire-wood along each
of the three enclosing-sticks); for thrice each time
they swept for the gods on the former occasion ^ :
' Lest we should do it in the same way as for the
gods;' thus he thinks, and accordingly he sweeps
once each time in order to avoid repetition (of sacri-
ficial performance). Repetition he would undoubtedly
commit, if he were to sweep thrice the first time and
thrice the second : for this reason he sweeps once
(along each stick).
6. He sweeps (each time), with the formula (Va^.
S. 11,14 b), 'O Agni, food-gainer, I cleanse thee,
the food-gainer, who hast hastened to the food !' On
the former occasion he said, ' thee who art about
to hasten (to the food),' for on that occasion he was
indeed about to hasten thither; now, however, he
says, 'who hast hastened (to the food),' for now he
has indeed hastened thither : for this reason he says
' thee who hast hastened.'
7. He now makes the after-offerings. Whatever
gods he invokes by means of this sacrifice, and for
whichever of them this sacrifice is performed, to all
offering has now been made ; and to all those to
whom offering has been made, he now, after that,
offers once more : hence the name ' after-offerings.'
8. Now this is why he makes the after-offerings.
The after-offerings assuredly are the metres -, and
the metres are the cattle of the gods : hence as
cattle, when harnessed, here convey (burdens) for
men, so in like manner the metres, being harnessed,
^ See 1,4,4, 14- While, on the former occasion, the Agnidhra
in sweeping moved round the fire, on the present occasion he
remains standing on the north side of it. Katy. Ill, 5, 4.
' See I, 3, 2, 8, 9.
I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 12. 23;
convey the sacrifice to the gods. Now the occasion
on which the metres gratified the gods, and for
which the gods, in their turn, then gratified the
metres, was when before this the metres, on being
harnessed, conveyed the sacrifice to the gods and
thereby gratified them.
9. And this again is why he makes the after-
offerino-s. The after-offerings are the metres : hence
he thereby gratifies the metres, and for this reason
also he makes the after-offerings. By whatever
team, therefore, he has himself drawn, that (team)
he would thereby unyoke, saying, 'Give it to drink,
feed it well!' and thus his team is propitiated.
The after-offerings are the metres : hence
he thereby gratifies the metres, and for this reason
also he makes the after-offerings. By whatever
team, therefore, he has himself drawn, that (team)
he would thereby unyoke, saying, 'Give it to drink,
feed it well!' and thus his team is propitiated.
10. In the first place he makes offering to the
Barhis (sacrificial -grass covering). Though the
smallest metre, the gayatri is yoked first of the
metres ^ ; and this on account of its strength, since,
having become a falcon, it carried off the Soma from
heaven ^. They consider it unseemly, however, that
the gayatri, being the smallest metre, should be
yoked first of the metres ; and the gods accordingly
arranged the metres here, at the after-offerings, so
as it ouorht to be, ' lest there should be a confusion.'
11. In the first place, then, he offers to the
Barhis. The Barhis indeed is this world; the
Barhis is the plants : hence he thereby bestows
plants on this world, and these plants are firmly
rooted in this world. Now this entire universe
(^agat) is contained in this (metre), and therefore
the latter is (called) ^agati : this is why they have
placed the ^agati metre first.
12. In the second place he offers to Nara5a7;2sa.
^ See, for instance, I, 3, 4, 6.
2 For this myth, see I, 7, i, i.
234 ^ATAPATHA-BRAIIMAiVA.
Now, Nar^amsa. is the air. Man (nara), namely,
means (human) being ; and these same beings move
about in the air speaking aloud. And when he
(man) speaks, they say 'he chants (sams)',' and
therefore Narai-a;;/sa is the air\ But the trish^ubh
also is the air-, and for this reason they have placed
the trish/ubh second.
13. Then Agni is the last (to whom offering is
made). Agni assuredly is the gayatri; and there-
fore they placed the gayatri last. In this way they
established the metres in complete and proper order ;
and hence no confusion here takes place.
14. The Adhvaryu^ says (to the Hotrz), 'Pro-
nounce the offering-prayer (ya^ya) to the gods!'
and the Hotrz (begins his prayer) at all (the three
offerings) with ' The divine . . . .' For the metres as-
suredly are the gods of the gods, since they are
their cattle, and cattle means a home, and a home
is a safe resting-place. The after-offerings, doubtless,
are the metres : therefore the Adhvar)u says, ' Pro-
nounce the offering-prayer to the gods!' and at all
of them the Hotri begins with ' The divine . . . ^'
^ That is, because man (nara) speaks, chants (j'amsati) in it.
^ Either because both are in the middle (viz. the trish/ubh of the
three chief metres, and the air between heaven and earth), or because
they consist of eleven parts (viz. the trish/ubh of eleven syllables,
and the air having ten directions, 6'at. Br. VI, 2, 2, 34; VIII, 4,
2, 13, with itself as the eleventh), or because they are both con-
nected with Rudra. Comm.
the trish/ubh of eleven syllables,
and the air having ten directions, 6'at. Br. VI, 2, 2, 34; VIII, 4,
2, 13, with itself as the eleventh), or because they are both con-
nected with Rudra. Comm.
^ As on previous occasions, the Adhvaryu first calls on the
Agnidhra, 'Bid (Agni) hear (o jravaya)!' and the latter responds
by 'Yea, may (he) hear (astu .rrausha/)!' This is repeated before
each of the two other after-offerings. See I, 5, 2, 16.
* The drift of the argument of this paragraph is not quite clear to
me. The after-oflerings have for their deities the metres, and hence
the latter are apparently called the deities of the deities, that is, of the
I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 1 6. 235
15. ['The divine Barhis (or Naraj"a;;^sa) may accept
(the offering-)] for abundant obtainment of abundant
gift! [Vausha/!]' For a deity only the vasha^'-call
is pronounced, to a deity only offering is made ;
but here at the after-offerings there is no (proper)
deity \ When he says ' The divine Barhis,' in this
there is neither Agni, nor Indra, nor Soma; when
he says ' The divine Narai-a;;^sa,' neither is there
in this anything whatever (of the nature of a god);
and what Agni there is (in the third offering-prayer),
he indeed is virtually the gayatri.
16. The reason, then, why he offers with the
formula ' for abundant obtainment of abundant gift ^'
recipients of the offerings. The difference between the fore-offer-
ings and after-offerings in regard to the offering-formula Hes in this,
that at the first fore-offering the Adhvaryu, in calling on the tiotn,
names the particular object of the offering, viz. ' Pronounce the offer-
ing-prayer to the samidhs !' while for the remaining prayao-as he
merely calls ' Pronounce the offering-prayer !' and the Hotr/ begins
all his prayers (after the introductory agur-formula) with the name
of the respective recipient of the oblation. At the after-offering, on
the other hand, the Adhvaryu calls each time, ' Pronounce the
offering-prayer to the gods' (or, according to Katy. Ill, 5, 8,
optionally without ' to the gods,' the second and third times), and
the Hotr/'s prayers begin with ' The divine (Barhis, or Narai'a/^sa,
or Agni Svish/ak/Yt). . . .' See I, 5, 3, 8 seq.
^ Agni Svish/ak;7't, the recipient of the third after-offering, is, as
we saw, regarded as representing the gayatri metre.
. . .' See I, 5, 3, 8 seq.
^ Agni Svish/ak;7't, the recipient of the third after-offering, is, as
we saw, regarded as representing the gayatri metre.
^ Vasuvane vasudheyasya (vetu); perhaps better, as Sayawa,
on Taitt. S. II, 6, 9, takes it, 'May he partake of the gift of wealth
for the (sacrificer's) obtainment of wealth.' 'For the wealth-
desirer of wealth-gift ' = 'for the desirer of Avealth-possession,'
St. Petersb. Diet. Our author apparently takes it in the sense of
' for the obtainer of wealth and for the receiver of wealth ;' and
Mahidhara {Wag. S. XXII, 48; XXVIII, 12) interprets it 'for the
giving (or obtainment) of wealth and for the depositing of treasure
(i. e. for burying a treasure in the sacrificer's house !)' Harisvamin
takes vasuvane as vocative; but the accent is against his view.
236 5'ATAPATHA-BRAHMAJVA.
is that Agni is the obtainer of wealth, and Indra is
the recipient of wealth ; and Indra and Agni are
indeed the (joint) divinity of the metres : and in this
way it is for a deity that the vasha/ is pronounced,
and to a deity that the offering is made.
1 7. After he has made the last after-offering, he
pours together (the butter which remains in the
upabhrz't with that which attaches to the ^uhtj),
and offers it (by pouring it from the ^uhu in a line
from west to east into the fire). For doubtless these
are the after-offerings to the fore-offerings : hence
even as there, at the fore-offerings \ he makes the
spiteful enemy pay tribute to the sacrificer, and the
one to be consumed pay tribute to the consumer;
so now he makes him pay tribute at the after-
offerings.
Third Brahmaa^a.
SUKTAVAKA, SaMYVVAKX, AND OFFERING OF REMAINS^.
I. He now separates the two spoons (^uhCi and
upabhr/t), with the text (Vaf. S. II, 15a), 'May
I be victorious after the victory of Agni and Soma !
with the impetus of the (sacrificial) food I urge
myself on.' With his right hand he moves the^uhu
eastwards (from its usual place on the prastara-bunch
upon the altar), with the text (ib. b), ' May Agni
and Soma drive him away who hates us, and whom
> Seel, 5, 3, 18.
^ The whole of the third Brahma7/a is taken up with the duties
of the Adhvaryu and Agnidhra at the three ceremonies : paragraphs
1-19 with those at the suktavaka; pars. 20-22 wiih those at the
ja?«yuvaka; and pars. 23-27 with those at the offering of the
remains (sa»/srava) of butter. The duties of the Hotr/ are then
detailed in the fourth Brahmawa.
I KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 4. 237
we hate ! with the impetus of the (sacrificial) food
I drive him away.' With his left hand he moves
the upabhr/t westwards (from its place on the
barhis to outside the altar) : — Thus, if the sacrificer
himself (does it)\
I KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 4. 237
we hate ! with the impetus of the (sacrificial) food
I drive him away.' With his left hand he moves
the upabhr/t westwards (from its place on the
barhis to outside the altar) : — Thus, if the sacrificer
himself (does it)\
2. And if the Adhvaryu (does it, he says), ' May
this sacrificer be victorious after the victory of Agni
and Soma ! with the impetus of the food I urge
him on ;' and, 'May Agni and Soma drive him away
whom this sacrificer hates, and who hates him ! with
the impetus of the food I drive him away.' Thus
he does at the full-moon sacrifice, because the full-
moon offering belongs to Agni and Soma.
3. At the new-moon sacrifice, on the other hand,
he uses the texts (ib. c, d), 'May I be victorious after
the victory of Indra and Agni^! with the impetus
of the food I urge myself on;' and, ' May Indra and
Agni drive him away who hates us, and whom we
hate ! with the impetus of the food I drive him
away :' — Thus, if the sacrificer himself does it.
4. And if the Adhvaryu (does it, he says), ' May
this sacrificer be victorious after the victory of Indra
and Agni ! with the impetus of the food I urge him
on;' and, 'May Indra and Agni drive him away
whom this sacrificer hates, and who hates him ! with
the impetus of the food I drive him away.' Thus
he says at the new-moon sacrifice, because the new-
^ In Taitt. Br. Ill, 3, 9 a different symbolical explanation is
given of the separation of the spoons: it is said there that by
shifting the guhH eastwards, he drives away the enemies that have
been born ; and by shifting the upabhn't towards the west, he drives
away those that will be born hereafter; and the sacrificer then
stands firmly established in this world.
^ See p. 162, note 3.
238 S-ATAPATHA-BRAHMAiVA.
moon offering belongs to Indra and Agni. And in
this manner he separates (the spoons) according
to the respective deities. This is why he thus
separates them :
5. Behind the ^uhu stands the sacrificer, and
behind the upabh^^/t stands he who means evil to
him : hereby, then, he brings the sacrificer forward
to the front (or east), and the one who means evil
him he drives back (or towards the west). Behind
the ^uhu stands the eater (enjoyer), and behind the
upabhr/t the one to be eaten (enjoyed): thus he
now brings the eater (enjoyer) to the front, and the
one to be eaten (enjoyed) he drives back.
6. Thus the separation (of the eater and the
eaten) is effected in one and the same act ; and hence
from one and the same man spring both the enjoyer
(the husband), and the one to be enjoyed (the wife) :
for now kinsfolk (^atya//) live sporting and rejoicing
together, saying, ' In the fourth (or) third man (i.e.
generation) we unite ^' And this is so in accordance
with that (separation of the spoons).
generation) we unite ^' And this is so in accordance
with that (separation of the spoons).
^ This passage is of considerable importance, as showing that
the prohibition of intermarriage between near blood-relations, — so
rigidly enforced in later times, and already formulated in passages
such as Apast. Dharm. 11, 5, 15, 16, 'One must not give one's
daughter to a man belonging to the same gotra. Nor to one related
(within six degrees) on the mother's (or father's) side.' Gobh.
in, 4, 3-5, 'One must take for one's wife one who is not of the
same gotra, or one who is not sapi« ^ (.? i. e. Agni, of. ^at. Br. I, 9, i, 4) tasmai
sfiktavakaya devaya sukta bruhi, idaw dyavapr/thivim anuvakoktani
.robhanani va/('anani kathaya(!);' but differently on Taitt. S. I, i, 13,
' ida;« dyavapnthivi bhadram abhud (Taitt. Br. Ill, 5, 10) ityady-
anuvaka>^ suktam, tasya vako va^'anam, tadartham manusho hota
preshita// ; ato heto;^, he hotas tat suktam bruhi.'
* The two stalks, called vidhrAi (separation), separating the
prastara-bunch from the barhis or grass-covering of the altar
(of. I, 3, 4, 10), he puts back in the place whence they were taken.
Katy. Ill, 6, 4.
'^ Svaga, ? Uterally ' self-go,' i. e. ' success to him !'
I KANDA, 8 ADHYAYA, 3 BRAHMAiVA, I 3. 24I
12. Should he desire rain, let him take up (the
prastara), with this text (Va^. S. II, i6 d), ' Be ye
in harmony with each other, O heaven and earth ! '
for when heaven and earth are in harmony with
each other, then indeed it rains ^: for this reason he
says, ' be ye in harmony with each other, O heaven
and earth !' — ' May Mitra and Varu;/a favour thee
with rain !' whereby he says, ' may he who rules over
the rain favour thee with rain !' Now he that rules
over the rain is undoubtedly that blowing one (Vayu,
the wind) ; and he, it is true, blows as one only ; but,
on entering into man, he becomes a forward and a
backward moving one ; and they are these two, the
out-breathing and the in-breathing-. And Mitra and
Varu;/a assuredly are the out-breathing and in-
breathing; and hence he says by that (prayer),
* may he who rules over the rain favour thee with
rain r Let him then take it up, with this text, for
then the rain will at all times be propitious. He
anoints it (the prastara) : thereby he makes him (the
sacrificer) an oblation, thinking, 'May he, as an obla-
tion, go to the world of the gods !'
13. He anoints the top (of the prastara with
the butter) in the ^uhu, the middle part (with that)
in the upabhr/t, and the lower end (with that) in
the dhruva; for the^uhu is, as it were, the top, the
upabhm the middle, and the dhruva the root.
He anoints the top (of the prastara with
the butter) in the ^uhu, the middle part (with that)
in the upabhr/t, and the lower end (with that) in
the dhruva; for the^uhu is, as it were, the top, the
upabhm the middle, and the dhruva the root.
1 Cf. Ait. Ar. Ill, I, 2, 2-4 (Max Mtiller, Up. I, p. 249): 'The
first half (of a sawhita or combination of final and initial letters)
is the earth, the second half heaven, their uniting the rain, the uniter
Par^anya. And so it is when he (Paro-anya) rains thus strongly,
without ceasing, day and night; then they say also (in ordinary
language), " Heaven and earth have come together.'" See also
^at. Br. I, 7, 2, 1 6.
[12] R
242 S-ATAPATHA-BRAHMAJVA.
14. He anoints (each time), with the text (Va^. S.
II, 16 e), ' May (the gods) eat, licking the anointed
birdM' He thereby causes it (the prastara and
hence symbolically the sacrificer) to be a bird and
fly up from this world of men to the world of the
gods. He then draws it twice (towards the Aha-
vaniya) alow (near the ground). The reason why
he must draw it alow (is this) : the prastara is the
sacrificer ; and in this way he does not remove him
from this firm footing of his ; and he, moreover,
secures rain for this locality.
15. He draws it along, with the text (Va^. S. II,
16 f), 'Go to the spotted (mares) of the Maruts!'
He means to say, ' Go to the world of the gods,'
when he says, ' Go to the spotted (mares) of the
Maruts-!' — 'Having become a spotted cow, go to
the sky and thence bring us rain hither!' The
spotted cow, doubtless, is this (earth) : whatever
rooted and rootless food is here on this (earth), by
that this (earth) is a spotted cow. ' Having become
^ Vyantu vayo 'ktaw rihawa-^. IMahidhara interprets it,
'May the birds (i.e. the metres) go (?to heaven, — taking and)
licking the anointed (prastara).' The Ka«vas read, 'vyantu vayo
ripto riha?/a^.' The Black Ya^s (Taitt. S. I, i, 13, i) has 'akta/«
rihawa viyantu vaya//, pra^a;« yoniwz ma nirmr/Tcsham, apyayantam
apa oshadhaya;^,' which Sayawa explains by ' May the birds having
licked the anointed (top) go their several ways,' &c. ; and the
Taitt. Br. Ill, 3, 9, 3 remarks to viyantu vaya^, 'Having made
him birds, he makes him go to the heavenly world.' According to
Sayawa, the three above formulas are by Apastamba referred to the
three acts of anointing, whereas the others, he says, divide the first
formula into two, and use the second one (pra^am, &c.) while the
lower part of the prastara is anointed. See, however, Hillebrandt,
Neu- und Vollm. p. 142, note 3.
"^ The Black Ya^us (Taitt. S. I, i, 13) has, ' The spotted (mares)
of the Maruts are ye (O plants)!'
I KAiVJDA, 8 ADHYAYA, 3 BRAHMAiVA, 1 9. 243
this (earth), go thou to the sky!' this is what he
thereby says. ' Thence bring us rain hither ! ' From
rain certainly spring vigour, sap, well-being : for this
reason he says, ' thence bring us rain hither !'
243
this (earth), go thou to the sky!' this is what he
thereby says. ' Thence bring us rain hither ! ' From
rain certainly spring vigour, sap, well-being : for this
reason he says, ' thence bring us rain hither !'
16. He then takes a single stalk from it. The
prastara-bunch is the sacrificer ; and therefore, if he
were to throw the whole prastara (at once) Into the
fire, the sacrificer would speedily go to yonder world.
In this way, however, the sacrificer will live long ; and
what the full measure of human life here on earth is,
for that he takes this (single stalk) therefrom.
17. Having held (the prastara) for a moment, he
throws it into the fire : whither his (the sacrificer's)
one (part of) self (or, body)^ went, thither he thereby
causes it to go 2. But were he not to throw it into
the fire, he would cut off the sacrificer from (yonder)
world. In this way, however, he does not cut off
the sacrificer from (yonder) world.
18. He throws it (with Its top) to the east, for the
east is the region of the gods ; or to the north, for
the north is the region of man. With the fingers
only they should smooth It down, not with pieces of
wood; since it Is with sticks that they pierce any
other corpse. Fearing, lest they should treat it in
the same way as any other corpse, they should
smooth it down with the fingers only, not with
pieces of wood. When the Hotr^' recites the song
of praise, —
19. The Agnidhra says (to the Adhvaryu), 'Throw
^ The itara dtma in pars. 17 and 19 have to be taken cor-
relatively.
2 That is to say, he makes sure that the sacrificer has really
obtained the object for which the sacrifice was undertaken,— the
right to go to the heavenly world after his death.
R 2
244 5'ATAPATHA-BRAHMAiV\\.
(the single stalk) after (the prastara)!' — 'whither his
(the sacrificer's) other self went, thither make it now
go,' this is what he thereby says. [The Adhvaryu]
having thrown it silently after, touches himself,
with the text (Va^. S. II, i6 f): 'Guardian of the
eye art thou, O Agni ; guard mine eye!' In this
way also he does not throw himself into the fire
after (the prastara or sacrificer).
20. He (the Agntdhra) then says ^ (to the Adh-
varyu), 'Discourse together!' — he thereby says,
' Make him (the sacrificer) discourse with the gods.'
[The Adhvaryu asks], 'Has he gone (to the gods),
Agnidh ?' whereby he says, 'Has he really gone ?' —
'He has gone!' replies the other. — 'Bid (the gods)
hear!' by these words he (the Adhvaryu) means to
say, ' Make him (the sacrificer) be heard, make him
be noticed by the gods!' — 'May (one or they) hear
(srausha/)!' thereby he (the Agnidhra) means to
say, ' They know him, they have recognised him.'
Thus the Adhvaryu and the Agnidhra lead the
sacrificer to the world of the gods.
21. He (the Adhvaryu) then says, 'Good-speed to
the divine Hotrt's^V The divine Hotrts assuredly
are these enclosing-sticks, since these are Agnis
(fires) : it is to them that he thereby bids good-
speed, and therefore he says, 'good-speed to the
^ He touches himself near the heart, or, according to Vaidyanatha,
he touches his eyes. After this he has, as usual, to touch the lustral
water. See p. 2, note 2.
^ Here begins the ja;«yuvaka; see p. 241, note i.
^ ' Svaga dafvya h6lrihhyaA.' The form daivya seems to have
become fixed before hot;-/, in consequence of its frequent use,
especially in the Apii hymns, as nom. ace. dual daivya hotara;
and in the invocation of the L/a, as nom. plur. dafvya h6tara//.
I KAiVDA, 8 ADHYAYA, 3 BRAHMAiVA, 25. 245
divine HotrtsV — 'Success (svasti) to the human!'
thereby he desires that this human Hotri may not
fail.
22. He now throws the enclosing-sticks into the
fire. The middle enclosing-stick he throws first,
with the text (Vaf. S. II, 17 a), 'The stick which
thou laidst around thee, O divine Agni, when thou
wert concealed by the Pa;ns, I bring thee for thy
pleasure; may it not prove faithless to thee!' — With
(ib. b), 'Approach ye the place beloved of Agni!'
he throws the two others after it.
23. He then^ seizes the ^hu and the upabhrzt
at the same time. For on the former occasion 2,
when he anoints (the prastara — sacrificer), he makes
him an oblation, thinking, ^ May he, as an oblation, go
to the world of the gods ! ' for this reason he seizes
the ^uhu and the upabhm at the same time.
24. He seizes them for the Vi^ve Deva/^ (the All-
gods). For, assuredly, when any sacrificial food is
taken without being announced to any one deity,
then all the gods think that they have a share in it.
Now when he takes that sacrificial food, the (residue
of) butter, he does not announce it to any one deity ;
and hence he takes up (the two spoons) for the
Vi^ve Deva//, and thus makes that (residue of
butter) the vai^vadeva^ at the havirya^;^a.
25. He seizes them, with the text (Va^. S. II, 18),
^ Here begins the offering of the remains (sa;;zsrava) of butter ;
see p. 236, note 2.
2 See par. 14 above.
' The author again connects the havis-oifering with the more
solemn Soma-sacrifice ; tlie third, or evening, Hbation of Soma
being supposed to belong to theVijve Deva/^; cf.Va^. S. XIX, 26;
Ait. Br. VI, 4.
246 ^ATAPATHA-BRAHMAiVA.
236, note 2.
2 See par. 14 above.
' The author again connects the havis-oifering with the more
solemn Soma-sacrifice ; tlie third, or evening, Hbation of Soma
being supposed to belong to theVijve Deva/^; cf.Va^. S. XIX, 26;
Ait. Br. VI, 4.
246 ^ATAPATHA-BRAHMAiVA.
' The residue (of the butter) ye have for your share,
ye, mighty by (this) food!' the residue, of course,
is that which remains ; — 'O ye gods, staying on the
prastara, and representing the enclosing-sticks^;'
for both the prastara and the enclosing-sticks have
been thrown into the fire; — 'All of you, applauding
this speech,' thereby he makes it the vai^vadeva
(belonging to the Vi^ve Deva//) ; — ' Be seated on this
couch of grass (barhis) and enjoy yourselves!
Svaha! Va/^!' as one offers what has been con-
secrated by ' vasha/,' this (residue) thereby becomes
such for him (the sacrificer).
26. For whomsoever they take the sacrificial food
from a cart, for him they unyoke (the spoons, by
placing them) on the yoke of that cart, thinking,
' Where we yoke, there we also unyoke ^; ' for from the
same place where they yoke, they also unyoke. For
him, on the other hand, for whom they take it from
a jar, (they unyoke the spoons, by placing them) on
the wooden sword, thinking, ' Where we yoke, there
we also unyoke ; ' for from the same place where
they yoke, they also unyoke.
27. Yoke-fellows, indeed, are these two spoons
for the sacrifice : he yokes them when he starts ^ (or,
^ Paridheya/;, literally *ye who are to be laid around;' according
to Mahidhara = paridhibhava^. The Ka«va text has pari-
dhaya^, ' enclosing-sticks.' The Black Ya^us (Taitt. S. I, i, 13, 2)
has 'barhishada// (sitting on the barhis)' instead.
"^ The original meaning of this sacrificial call, as of the apparently
allied vasha/, vausha/, appears to be, 'May he (Agni) carry it
(the oblation to the deity)!' Cf. p. 88, note 2.
^ See I, I, 2, 8.
* This seems to refer to the time when he gets the spoons ready
for their sacred use. He then wipes them with sacrificial grass ;
that is, he, as it were, rubs down the horses before starting on
his journey to the world of the gods. See p. 68, note i.
I KANDA, 9 ADHYAYA, I BRAHMAiVA, I. 247
* This seems to refer to the time when he gets the spoons ready
for their sacred use. He then wipes them with sacrificial grass ;
that is, he, as it were, rubs down the horses before starting on
his journey to the world of the gods. See p. 68, note i.
I KANDA, 9 ADHYAYA, I BRAHMAiVA, I. 247
first uses them). Now, were he only to release
(unyoke) either of them after putting it down, it
would fall down just as a draught animal ^ (would,
if made to lie down before being unyoked). At the
Svish/akm these two undergo an unyoking : he
then lays them down, and so unyokes them. He
then yokes them again, at the after-offerings. Having
performed the after-offerings, he effects another un-
yoking : he lays them down, and so unyokes them.
Thereupon he yokes them again when he seizes
them both at the same time; and when he has
travelled over the way for which he has yoked
them, he unyokes them. After the sacrifice offspring
(is produced). Hence this man yokes (unites), and
then unyokes, and again yokes them ; and when he
has travelled over the way for which he yoked them,
he finally unyokes them. He lays (the spoons)
down, with the text (Va/. S. H, 19a), 'Fond of
butter are ye ; protect the two yoke-fellows ! gracious
are ye : lead me to grace !' whereby he says, 'good
are ye : lead me to goodness ! '
Ninth Adhyaya. First BRAHMAiVA.
I. Now^ when (the Adhvaryu) says, 'The divine
Hotre's are summoned for the proclamation of success,
^ I adopt the interpretation of Harisvamin, who translates
avirk/iet by adhaA patet. The St. Petersb. Diet, apparently
proposes 'he would unharness them, as he would unharness a
horse (or team).' According to Harisvamin, the author here con-
troverts the view of the A'arakas (/^arakai'ruti), who apparently
taught that the (symbolical) unharnessing of the spoons should
succeed their being laid down on the yoke; while our author
maintains that the unharnessing should precede the laying down.
2 The author now proceeds to give in detail the formulas to
be recited by the Hot;-?' during the ceremonies treated in the pre-
ceding Brahmawa (see p. 236, note 2); pars. 1-23 treating of the
sfiktavaka; pars. 24-29 of th: -aniyuvaka.
248 5'ATAPATHA-BRAHMAA\\.
the human one is called upon for the song of praise
(sukta-vaka);'andwhen the Hotrz thereupon recites,
he recites good words only ^ : he thereby invokes
a blessing on the sacrificer. It is indeed after the
sacrifice that he thus invokes a blessing. A twofold
reason there is for his invoking the blessing after
the sacrifice.
2. He who sacrifices, assuredly, is the producer
of the sacrifice, since it is by his order that the
priests spread it, that they produce it. He (the
Hotr^*) now invokes a blessing; and that blessing
invoked by him, the sacrifice, on its part, realises
for this (sacrificer), knowing as it does that he has
produced it. For this reason he invokes a blessing
after the sacrifice.
He (the
Hotr^*) now invokes a blessing; and that blessing
invoked by him, the sacrifice, on its part, realises
for this (sacrificer), knowing as it does that he has
produced it. For this reason he invokes a blessing
after the sacrifice.
3. He who sacrifices, assuredly, pleases the gods.
Having pleased the gods by that sacrifice, — that is,
partly by 7?zk-verses, partly by Ya^is-formulas, and
partly by oblations, — he obtains a share among them.
When he has obtained a share among them, then
(the Hotrz) invokes a blessing (on him) ; and that
blessing, invoked by him, the gods realise for this
(sacrificer), knowing as they do that he has pleased
them. For this reason also he invokes a blessinfj
after the sacrifice.
4. He intones^, — 'Successful this has turned out^
O heaven and earth — ,' for successful indeed it has
turned out, when one has completed the sacrifice. —
' We have completed the song of praise, and the
^ Sftktaiva tad aha, which the commentator paraphrases by
suktany aha. It is apparently intended as an explanation of the
term siiktavaka. The word sukta here has exceptionally the
accent on the penultimate.
'^ See p. 240, note 2. The formulas are given Taitt. Br. Ill, 5,
10; Ajv. -S. I, 9, I.
I KANDA, 9 ADHYAYA, I BRAHMAA^A, 5. 249
Utterance of worship \' for indeed these two, the
singing of praises and the utterance of worship,
form the sacrifice : and accordingly he thereby says,
' We have accomplished the sacrifice, we have ob-
tained possession of the sacrifice. — ' Thou, O Agni,
art the voice of praise at the listening ^ of heaven
and earth,' he thereby says to Agni, ' Thou art the
voice of praise, while heaven and earth listen.' — ' May
heaven and earth be propitious to thee, O sacrificer,
at this sacrifice ! ' whereby he says, ' May heaven
and earth abound in food for thee, O sacrificer, at
this sacrifice.'
5. ' They, propitious to the cattle ^ profuse in
gifts,' he thereby says, ' May they both be propitious
to the cattle, and profuse in gifts.' — ' They, the fear-
less and inscrutable ^ ; ' he thereby says, ' Mayest thou
not be afraid of anybody ; may no one obtain before
thee this thy wealth !'
^ ' Suktavakam uta namovakam.' Our author seems to refer
these terms to the Rik-wevses and the Ya^us-formulas used during
the sacrifice. Saya«a, on Taitt. S. II, 6, 9, takes 'namovaka' in a
more restricted sense, viz. as referring to the formula ' namo deve-
bhya)^.' Both the Black Ya^ur-veda and A^v. S. add 'r/dhyasma
sukto/^yam,' which has probably to be taken in the sense of ' May
we accomplish that which is expressed in the suktas.' [Sayawa,
' May we succeed with the siakta yet to be pronounced.']
2 For upa^ruti the Black Ya^ur-veda has upaj-rito, which
Saya«a explains, 'Since thou art established in heaven and earth,
thou art able to recite the siikta.'
2 .Sawgavi seems to be a corruption of -Sawgayi (propitious to
the household), which is the reading of the Black Ya^ur-veda and
Ajv. 6*. (cf. Rig-veda IX, 97, 17).
6*. (cf. Rig-veda IX, 97, 17).
* ? Apravede, according to Sayawa, on Taitt. S. I; i, 13, in an
active sense, 'they who do not tell of, do not betray, our faults'
(hence 'verschwiegen,' reticent, discreet, St. Petersb. Diet.) 'Diffi-
cult to obtain,' Harisvamin. Our author apparently takes it in the
sense of ' not obtained before.'
250 SATAPATHA-BRAHMAiVA.
6. 'They, of wide abode, the afforders of safety;'
he thereby says, 'May they both be possessed of
wide abodes and exempt from danger.' — ' They,
the rain-skied, the water-pouring,' he thereby says,
' May they both be possessed of rain.'
7. ' They, the genial and beneficent;' he thereby
says, ' May they both be genial and beneficent' —
' They, the rich in sap and substance ; ' he thereby
says, ' May they both abound in moisture and afford
the means of subsistence.'
8. ' They, of easy access and good abode ; '
he thereby says, ' May yonder (sky), which thou
approachest from below, afford thee easy access ;
may this (earth) on which thou abidest (or movest)
afford thee good abode.' — 'With their knowledge — ,'
thereby he says, ' Both of these approving — '
9. ' Agni has graciously accepted this oblation,
he has grown in strength, he has acquired greater
power,' he thereby refers to Agni's butter-portion. —
' Soma has graciously accepted this oblation, he has
grown in strength, he has acquired greater power,'
he thereby refers to Soma's butter-portion. — ' Agni
has graciously accepted this oblation, he has grown in
strength, he has acquired greater power,' he thereby
refers to the indispensable cake which is (offered) on
both occasions (the new and full-moon sacrifice).
10. And in the same way according to the re-
spective deities. ' The butter-drinking gods have
graciously accepted the butter, they have grown in
strength, they have acquired greater power;' thereby
he refers to the fore-offerings and after-offerings ; for
the butter-drinking gods truly are the fore-offerings
and after-offerings. — 'Agni, by virtue of his Hotrz-
ship, has graciously accepted this oblation, he has
I KANDA, 9 ADHYAYA, I BRAHMA A^A, I 3. 25 I
grown In strength, he has acquired greater power;'
thereby he refers to Agni, in virtue of his Hotrzship.
With 'has graciously accepted' he thus enumerates
those deities to whom offering has been made : in
saying ' Such a one has graciously accepted the
oblation, such a one has graciously accepted the
oblation,' he accordingly prays for the accomplish-
ment of the sacrifice ; for whatever oblation the gods
graciously accept, by that he gains great things :
hence he says, ' (he) has graciously accepted it.'
And ' (he) has grown in strength ' he says, because
what the gods delight in, they make mountain high :
for this reason he says ' (he) has increased.'
11. '(He) has acquired (lit. made for himself)
greater power ' he says ; for assuredly the power
of the gods is the sacrifice : it is the latter therefore
which they make still greater; and for this reason he
says '(he) has acquired greater power.'
12. ' May he prosper In this sacrifice which goes to
the gods !' he thereby says, ' May he be successful in
this sacrifice which goes to the gods.' — ' Thus prays
this sacrificer, N. N. ^;' here he gives the name, and
thereby makes him directly successful in his prayer.
13. 'He prays for long life,' what there (viz. at
the Invocation of the i^a)^ was (called implicitly)
' future worship of the gods,' that is here (called)
expressly ' long life.'
^ Asv. S. reads twice asau 'N.N., N.N.;' and the commentary
remarks that the Hot;-/ has here to pronounce both the ordinary
name of the sacrificer, and his nakshatra name (i. e. the mystic
name given him for the duration of the sacrifice, and derived from
the respective lunar mansion, or its tutelary deity). This practice
was probably not yet in vogue in the time of our author. Cf Weber,
Nakshatra II, p. 316 seq.
'^ See I, 8, I, 30 seq.
252 DATAPATH A-BRAHMAJVA.
14. 'He prays for abundant offspring,' — what then
was ' more abundant offering,' that is here expressly
* abundant offspring.' He who proceeds in this way
will ensure dominion. He may, however, say, * He
prays for future worship of the gods,' for thereby
(he ensures) long life, offspring, cattle ^
15. 'He prays for more abundant offering,' thereby
(he prays for) that same object. ' He prays for
dominion over his co-evals (or countrymen);' — his
co-evals, doubtless, are his vital airs, for he is born
along with his vital airs : hence he thereby prays
for vital airs.
16. 'He prays for a heavenly abode;' — he who
sacrifices assuredly sacrifices with the desire that
there may be for him also (a place) in the world of
the gods : he thereby confers on him a share in the
world of the gods 2. 'May he obtain, may he
accomplish what he prays for through this offering!'
he thereby says, ' May all, that he prays for through
this offering, be fulfilled to him !'
1 7. These five prayers for blessings he offers now,
and three (he offered) at the i^a, these are eight.
Of eight syllables, truly, consists the gayatri metre,
and the gdyatri means vigour : hence he thereby
imparts vigour to the prayers.
1 8. Let him not offer more than these ; for if he
offered more, he would do what is in excess ; and
what is in excess at the sacrifice, that remains over
^ The ritual of the Black Ya^ur-veda (Taitt. Br. Ill, 5. 10; Taitt.
S. II, 6, 9, 7) and the Asv. S. prescribe both these formulas. The
order of formulas also, as there given, differs somewhat from that
of our work.
^ The Black Ya^ur-veda and Ajv. 5". insert here, ' lie prays for
all that is dear to him.'
I KANDA, 9 ADFIYAYA, I BRAHMAiVA, 21. 253
for the benefit of his spiteful enemy : hence he
should not offer more (prayers) than these.
^ The Black Ya^ur-veda and Ajv. 5". insert here, ' lie prays for
all that is dear to him.'
I KANDA, 9 ADFIYAYA, I BRAHMAiVA, 21. 253
for the benefit of his spiteful enemy : hence he
should not offer more (prayers) than these.
19. Even less, — seven (he may offer) \ — 'May
the gods vouchsafe him that!' he thereby says,
* May the gods grant him that.' — ' May the god
Agni solicit that from the gods, we men from Agni — ,'
he thereby says, ' May the god Agni solicit that
from the gods, and we will then solicit it for this
(sacrificer) from Agni — '
20. ' — What was searched for and found 2;' they
indeed searched for the sacrifice, and found it : there-
fore he says, 'what was searched for and found.' —
And 'may both heaven and earth guard this one
(en am) from anxiety!' he thereby says, ' may both
heaven and earth protect him from suffering.'
2 1. Here now some say, 'And may both heaven
and earth guard me (ma 2) . . . ,' arguing that in this
way the Hotr^" does not exclude himself from the
benediction. Let him not, however, say this ; for,
surely, the benediction at the sacrifice is for the
sacrificer : what then have the officiating priests to
do with it ? Whatever blessing the officiating priests
invoke at the sacrifice, that is for the sacrificer only.
On the other hand, whoever says, 'and may both
heaven and earth guard me . . . ,' does not establish
^ That is, if he chooses to omit the second formula mentioned in
par, 14.
^ ' Ish/aw ks. v'lttzm ka..' This is also the reading of the Asv. S.
(P'What was wished for and obtained'). The Ka«va text reads
' ish/a7« H vittaw /^abhut.' Our author seems here to refer to the
legend in I, 5, 2, 6 seq., or to that in I, 6, 2, i seq. The reading of
the Black Ya^us, ish/a;« ka. vitaw X'a, 'what has been offered up and
accepted (eaten by the gods),'is probably the original and correct one.
^ The Kaz/va recension, the Black Ya^ur-veda, and Asv. S. read
no, 'us.'
2 54 5ATAPATHA-BRAHMAiVA.
that blessing anywhere : let him therefore say, ' and
may both heaven and earth guard this one. . . .'
2 2. 'Hither lies the course of any boon;' he
thereby makes over to this (sacrificer) whatever is
excellent in the sacrifice : for this reason he says,
' hither lies the course of any boon.'
23. 'And this adoration (shall be offered) to the
gods!' having attained the completion of the sacrifice,
he thereby renders adoration to the gods : for this
reason he says, ' and this adoration to the gods !'
24. Thereupon he pronounces the 'All-hail and
blessing' (i-am-yos)\ Now it was 6'amyu Barhas-
patya who perceived, in its true nature, the con-
summation of the sacrifice. He went to share in
the world of the gods. Thereupon that (knowledge)
was entirely lost to men.
Thereupon he pronounces the 'All-hail and
blessing' (i-am-yos)\ Now it was 6'amyu Barhas-
patya who perceived, in its true nature, the con-
summation of the sacrifice. He went to share in
the world of the gods. Thereupon that (knowledge)
was entirely lost to men.
25. It then became known to the 7?/shis, that 6amyu
B^rhaspatya had perceived, in its true nature, the
consummation of the sacrifice, and had gone to share
in the world of the gods. By pronouncing the sam-
yo/i, they attained to that same consummation of the
sacrifice which ^Samyu Barhaspatya had perceived ;
and to that same consummation of the sacrifice,
which vSamyu Barhaspatya had perceived, this (Hot;-/)
^ See p. 247, note 2. The original meaning of the terms
^am yos, as they occur in the Rig-veda, is happily rendered by
Professor Max Miiller (Translation of the Rig-veda, I, p. 182) by
'health and wealth.' In the sacrificial ceremonial a deeper sig-
nificance has come to be attached to this benedictory formula, for
which it is difficult to find an exact equivalent. The entire j-amyu-
vaka, as here given, forms part of a khila to the last book of the
i?z'k-Sa;«hita ; cf. Max IMiillcr's edition, vol. vi. p. 32; A.Weber,
Ind. Stud. IV, p. 431. The Black Ya^g'us version of the legend
regarding ^"amyu Barhaspatya (Taitt. S. II, 6, 10) is quite different
from ours; they were both invented to explain sa.m yos.
I KANDA, 9 ADHYAYA, I BRAHMA^-A, 29. 255
IS
attains by pronouncing the 5am-yo/^. For thi
reason he pronounces the 'All-hail and blessing.'
26. He intones, 'We long for that All-hail and
blessing {s2Lm-yo/i);' whereby he says, 'We long for
that consummation of the sacrifice which ^'amyu
Barhaspatya perceived.
2 7. ' Success to the sacrifice, success to the lord
of sacrifice!' he who wishes for the consummation
of the sacrifice, thereby wishes success to the sacri-
fice and success to the lord of sacrifice. — ' Bliss
(svasti) to us, bliss to men!' he thereby says,
' May we enjoy bliss among the gods, bliss among
men ! ' — ' May the means of salvation ascend on
high!' he thereby says, 'May this sacrifice secure
for us the world of the gods 1 '
28. ' All-hail, for us, to the two-footed, all-hail to
the four-footed M ' for so far as the two-footed and
the four-footed (extend), so far does this universe (ex-
tend). Having now attained the consummation of
the sacrifice, he bids All-hail to this (sacrificer), and
for this reason he says, 'All-hail, for us, to the two-
footed, all-hail to the four-footed ! '
29. He then touches (the earth) thus with this
(finger) 2. Non-human, verily, he becomes at the
^ This formula occurs almost identically in Rig-veda VI, 74, i;
VII, 54, i; (IX, 69, 7.) Cf. Max Miiller, Translation of the Rig-
veda, I, p. 180, where attention is drawn to a somewhat similar
phrase in the Umbric prayers of the Eugubian tables.
Non-human, verily, he becomes at the
^ This formula occurs almost identically in Rig-veda VI, 74, i;
VII, 54, i; (IX, 69, 7.) Cf. Max Miiller, Translation of the Rig-
veda, I, p. 180, where attention is drawn to a somewhat similar
phrase in the Umbric prayers of the Eugubian tables.
In Katy. Ill, 6, 21 the touching of the altar is prescribed, with
the text Va^. S. II, 19 b; the commentators differ as to whether
the sacrificer or the Adhvaryu is to do this. The Kawva Sawhita
omits that formula, and hence assigns this touching to the Hotrz'.
Harisvamin remarks that the Hotn touches the earth with the
little finger of his right hand, as stated in the Ka«va recension.
The^latter reads 'with the little finger.' No mention is made in
the Asv. S. of this touching of Lhe earth on the part of the Hot/-/.
256 i'ATAPATHA-BRAHMAiVA.
time when he is chosen for the office of sacrificial
priest ; and, this earth being a safe standing-place,
he thereby (viz. by touching the earth) stands
on this safe standing-place ; and he thereby also
again becomes human : for this reason he thus
touches (the earth) with this (finger).
Second Brahmaata.
The PATN?SAiI/YAGAS.
1. Being about to perform the patnisa;;^ya^as^
they betake themselves back to the Garhapatya fire.
The Adhvaryu takes the ^^uhta and sruva, the Hotri
the veda, and the Agnidhra the butter-(melting) pot.
2. Here now the Adhvaryu, according to some,
passes the Ahavaniya on the east side. Let him
not, however, do this ; for were he to w^alk on that
side, he would be outside the sacrifice.
3. According to others, the Adhvaryu walks (so
as to pass) behind the (sacrificer's) wife ^. Let
him not, however, do this either ; for verily the
Adhvaryu is the fore-part, and the wife is the hind-
part of the sacrifice : hence, if he were to pass so,
it would be as if one were to put his head behind ;
and he (the Adhvaryu) would be outside the sacrifice.
^ The meaning of the term seems to be 'offerings made (to some
deities) along with the wives (of the gods) ;' the deities to whom the
four offerings are made, being Soma, Tvash/rz", the Devapa-
tnyzh (wives of the gods), and Agni Gr/hapati.
^ The lady of the house occupies a seat south-west of the
Garhapatya fire. See I, 3, i, 12. The Adhvaryu now sits down
with raised knees (south of her, with his face to the north-east).
Katy. Ill, 7, 5. The Agnidhra sits down in the same way north of
the fire, with his face to the south, and the Hot?/' in the middle; cf.
Hillebrandt, Neu- und VoUm. p. 151.
I KAJVDA, 9 ADHYAYA, 2 BRAHMAiVA, 7. 257
Katy. Ill, 7, 5. The Agnidhra sits down in the same way north of
the fire, with his face to the south, and the Hot?/' in the middle; cf.
Hillebrandt, Neu- und VoUm. p. 151.
I KAJVDA, 9 ADHYAYA, 2 BRAHMAiVA, 7. 257
4. According to others, the Adhvaryu passes
between the wife (and the Garhapatya fire). Let
him not, however, do this either ; for were he to
pass that way, he would cut off the wife from the
sacrifice. Along the east side of the Garhapatya
and the inner side of the Ahavaniya (he passes) ;
for thus he is not outside the sacrifice ; and as be-
fore, in walking forward (to the Ahavaniya), he passed
along the inner side, so he now also takes that path.
5. They now perform the pa tnisa?;^ya_^as. From
the sacrifice offspring is assuredly produced; and
(that offspring) produced from the sacrifice is pro-
duced from union ; and (the offspring) produced
from union is produced after (in consequence of) the
completion^ of the sacrifice: hence one thereby (i.e.
by the patnisa;;^ya^as) causes that (offspring) to be
produced by means of a productive union after the
completion of the sacrifice. And so now also off-
spring is produced by means of a productive union
after the completion of the sacrifice. This is why
they now perform the patnisa^/^ya^'as.
6. He makes offerino- to four deities. Four doubt-
less means a couple; for a couple means a pair
(dvandva, lit. two and two), and two and two in-
deed they are: thus a productive union is thereby
effected; and accordingly he makes offering to four
deities.
7. He makes (the offerings) of butter for sacrifi-
cial food. Butter indeed means seed : hence he
thereby scatters seed, and therefore makes them of
butter for sacrificial food.
^ Or, ' is produced from the hind-part of the sacrifice/ i. e. from
the sacrificer's wife, seated behind the aUar, see par. 3.
[12] S
258 5ATAPATHA-BRAHMAJVA.
8. In a low voice they engage in this (per-
formance) ^ Secretly, doubtless, union takes place ;
and secretly also (takes place) what (is spoken) in
a low voice : this is why they perform in a low
voice.
9. He first makes offering to Soma. Soma
indeed means seed ; hence he thereby scatters seed :
this is why he makes offering to Soma.
10. He then makes offering to Tvash/r?'. Now,
it is Tvash/r/ who transforms seed which is scat-
tered. Accordingly it is he who transforms the seed
now scattered 2 : this is why he makes offering to
Tvash/r/.
11. He then makes offering to the wives of the
gods. In the wives, in the womb, the seed assuredly
is planted, and thence it is produced ; hence he
thereby plants the seed in the wives, in the womb ;
and thence it is produced : for this reason he makes
offerincf to the wives of the cjods.
1 2. When he offers to the wives of the gods, he
shuts (the fire) out from view on the eastern side ;
for, up to the time when they offer to the samish/a-
ya^s, the deities continue waiting, thinking, ' This
1 2. When he offers to the wives of the gods, he
shuts (the fire) out from view on the eastern side ;
for, up to the time when they offer to the samish/a-
ya^s, the deities continue waiting, thinking, ' This
^ The Adhvaryu calls on the Hot;-/: 'For Soma (Tvash//'/, &c.
respectively)' (in a low voice) — 'recite!' (aloud). The Hotr/ then
recites the invitatory prayer (anuvakya, for which see Asv. Sr.
I, 10, 5) in a low voice, except the concluding ' om !' which he pro-
nounces aloud. The Adhvaryu now calls on the Agnidhra, who
responds with 'Astu jrausha/.' Thereupon the Adhvaryu calls on
the Hot;-/, ' For Soma,' &c. (in a low voice), — ' pronounce the
offering prayer !' (aloud); and the Hotr/ recites the ya^ya, in a low
voice, except the concluding 'Vans ha/,' which is pronounced aloud,
and simultaneously with which the Adhvaryu pours the oblation
(consisting of four ladlings of butter from the butter-pot into the
^'uhQ, by means of the sruva) into the fire.
^ He does so in his capacity of divine artificer and architect.
I KAA^DA, 9 ADHYAYA, 2 BRAHMAiVA, 1 5. 259
he must offer up to us !' He thereby conceals (this
offering) from them ; and accordingly Yaf;1avalkya
says, 'Whenever human women here eat^ (they do
so) apart from men.'
13. He then makes offering to Agni, the house-
holder. Agni, indeed, is this world: hence it is for
this world that he thereby produces offspring and
that this offspring is produced : this is why he makes
offering to Agni, the householder.
14. This (ceremony) concludes with the i^a^; for
here are neither enclosing-sticks nor the prastara-
bunch. For on that occasion when he wishes the
sacrificer good-speed (svaga)' by (offering) the pra-
stara, good-speed is at the same time wished to this
consort also, since the wife comes (immediately) after
the husband. But were he to use a substitute for the
prastara-bunch, he would produce lassitude (in the
wife) : for this reason this (ceremony) should con-
clude with the Ida.. Nevertheless a substitute for
the prastara is (optionally) made.
15. If he choose to use a substitute for the pra-
stara, he thereby wishes the wife good-speed just as
^ Gighatsanti, 'eat greedily, swallow their food.' The Ka«va
text does not mention Ya^navalkya, but merely says, ' hence
women also here swallow their food apart from men.'
2 The i(/a-ceremony (I, 8, i, 18) is repeated after the patnisa^w-
ya^as, together with the .S'a;;2yuvaka and the offering of remains,
but with special reference to the mistress of the house. Since the
prastara-bunch and the enclosing-sticks have already been con-
sumed by the fire, the Suktavaka is omitted on the present
occasion ; the Adhvaryu merely throwing a stalk of the reed-grass
of the veda into the fire, as a substitute for the stalk of the prastara
(representing the sacrificer).
^ See I, 8, 3, II seq.
S 2
26o DATAPATH A-BRAHMAJVA.
he wishes the sacrificer good-speed by means of
the prastara.
^ See I, 8, 3, II seq.
S 2
26o DATAPATH A-BRAHMAJVA.
he wishes the sacrificer good-speed by means of
the prastara.
1 6. If he choose to use a substitute for the pra-
stara, he phicks out one stalk from the veda, and
anoints its top in the ^uhu, its middle part in the
sruva, and its lower end in the butter-pan.
17. The Agnidhra then says, ' Throw (it) after ^ !'
[The Adhvaryu] having thrown it silently after (the
prastara into the fire), touches himself, with the text
(Va^. S. II, 16 f), ' Guardian of the eye art thou, O
Agni, guard mine eye!' and in this way he avoids
throwing himself after (the prastara into the fire).
18. He (the Agnidhra) then says (to the Adh-
varyu), 'Discourse together!' (The Adhvaryu says),
'Has he gone (to the gods), Agnidh.'*' 'He has
gone!' 'Bid (the gods) hear!' 'May (one or they)
hear!' 'Good-speed to the divine Hotr/s! Success
to the human!' [Then the Adhvaryu to the Hotr/],
'Pronounce the "All-hail and blessing!"'
19. Thereupon^ he (the Adhvaryu) seizes at the
same time the ^uhii and sruva. On the former
occasion^ indeed, by anointing (the prastara), he
^ See I, 8, 3, 19 seq.
^ That is, after the Hotrz' has again recited the ^'awyuvaka, in
the same way as above, I, 9, i, 26-29.
^ Viz. at the offering of the remains of butter (I, 8, 3, 23), of which
the present ceremony is the counterpart. Dr.Hillebrandt, Neu- und
Volhn. p. 160, (after a scholiast) calls this modification Pragraha-
homa (offered to Agni adabdhilyu a^itama). According to Katy.
Ill, 7, 18; 19, this ceremony is followed by the performance, in the
Dakshiwa fire, of two(^uhoti) oblations of butter, to Agni sawvejapati
and Sarasvati respectively (see the formulas Va^. S. II, 20 b, c);
and the pish/alepa-ahuli to the Vi.yve Deva//, being an offering of
the remnants of dough, left from the preparation of the sacrificial
cakes. These offerings would then be succeeded by the ceremonies
treated in par. 21 seq.
I KAiV^DA, 9 ADHYAYA, 2 BRAHMAN A, 23. 261
made (the sacrificer) an oblation, thus thinking,
' May he go to the world of the gods as an obla-
tion!' For this reason he now seizes the ^uhti and
sruva at the same time.
20. He seizes them for Agni, with the text
(Va^. S. II, 20 a), *0 Agni, unimpaired in vigour,
far-reacher !' because Agni is immortal, he says,
' unimpaired in vigour;' and because Agni is farthest-
reaching, he says, ' far-reacher^' — ' Guard me from
the thunderbolt ! guard me from bonds ! guard me
from defective sacrifice ! guard me from noxious
food ! ' he thereby says, ' Protect me from all kinds
of injury!' — 'Make our nourishment free from
poison !' — nourishment means food : ' make our food
wholesome, faultless!' this is what he thereby says. —
' In the lap, pleasant to sit in ;' he thereby says, ' in
thyself.' — ' Svaha ! Va/ ! ' since one offers what has
been consecrated by 'vasha// this (residue of butter)
thereby becomes such for him.
—
' In the lap, pleasant to sit in ;' he thereby says, ' in
thyself.' — ' Svaha ! Va/ ! ' since one offers what has
been consecrated by 'vasha// this (residue of butter)
thereby becomes such for him.
21. The mistress then unties the veda-bunch.
The altar (vedi) assuredly is female and the veda
is male. For union the veda was made : and accord-
ingly when he touches (the altar) with it during
the sacrifice, a union productive of offspring is
thereby effected.
22. And (the reason) why it is the mistress who
unties the veda (is this) : the mistress is female and
the veda is male ; consequently a union productive
of offspring is thereby effected: this is why the
mistress unties the veda.
23. She unties it. Should she wish to do so
^ Haiisvamin derives ajitama and a.s\sh//ia from as, 'to eat'
(instead of from as, 'to reach, penetrate'), hence 'the greatest
eater.' Mahidhara gives both derivations.
262 5ATAPATHA-BRAHMAJVA.
with a Ya^s-text, let her do so with this one (Va^.
S. II, 2 1 a), ' The Veda art thou: whereby thou,
O divine Veda, hast become Veda for the gods,
thereby mayest thou become Veda for meM'
24. (The Hotr/) strews it (from the Garhapatya)
as far as (the east end of) the akar-; for the akar is
female and the veda is male ; and from behind the
male approaches the female: from behind (i. e. west)
he accordingly causes it (the altar) to be approached
by that male, the veda. For this reason he strews
(the grass of the veda) as far as (the east end of)
the altar.
Concluding Ceremonies.
25. He (the Adhvaryu) now makes the samish/a-
ya^iis-oblation, thinking, ' In the east my sacrifice
shall be completed!' Were he to perform the
samish/aya^us-oblation first and then the patni-
sa?;/ya,fas, that sacrifice of his would be completed
in the west (behind the sacrificer)^: hence he makes
^ According to Katy. Ill, 8, 2, the lady thereupon unties the
grass-cord with which she was girt (see I, 3, i, 12), with the text,
* I free myself from Varu«a's noose wherewith the gracious Savitr/
bound me ; place me unscathed, together with my husband, in the
lap of eternal law, in the world of righteousness!' Asv. 1, 11, 3,
however, assigns this ceremony to the Hot;-/; and no doubt rightly,
since it is not mentioned by our author, and the Va^. S. does not
give the formula. Thereby also the original form of the text (Rig-
veda X, 85, 24), 'I free thee,' &c., is preserved. IMahidhara on
Yag. S. here takes 'veda' either in the sense of 'the Veda (^/1 ^. In laying down the Garha-
patya he utters the first two words, consisting of three syllables;
and in la\ing down the Ahavaniya he pronounces all three words,
consisting of five syllables.
II KANDA, I ADHYAYA, 4 BRAHMAiVA, 1 8. 297
S. here takes 'veda' either in the sense of 'the Veda (^/1 ^. In laying down the Garha-
patya he utters the first two words, consisting of three syllables;
and in la\ing down the Ahavaniya he pronounces all three words,
consisting of five syllables.
II KANDA, I ADHYAYA, 4 BRAHMAiVA, 1 8. 297
he leaves over, and thereby those (five syllables)
become of renewed efficacy ; and with all the five
syllables — 'Bhurbhuva/^ sva/^' — he lays down the
Ahavaniya, Thus result eight syllables ; for of eight
syllables consists the gayatri, and the gayatri is
Agni's metre : he thus establishes that (fire) by
means of its own metre.
15. Now when the gods were about to set up their
fires, the Asuras and Rakshas forbade them, saying,
' The fire shall not be produced ; ye shall not set up
your fires!' and because they thus forbade (raksh)
them, they are called Rakshas.
16. The gods then perceived this thunderbolt, to
wit, the horse. They made it stand before them,
and in its safe and foeless shelter the fire was pro-
duced. For this reason let him (the Adhvaryu)
direct (the Agnidhra) to lead the horse to where he
is about to churn the fire. It stands in front of
him ^ ; he thus raises the thunderbolt, and in its safe
and foeless shelter the fire is produced.
1 7. Let it be one used as a leader^; for such a one
possesses unlimited strength. Should he be unable to
obtain a leader, it may be any kind of horse. Should
he be unable to obtain a horse, it may also be an ox,
since that (fire) is related (bandhu) to the ox^
18. And when they carry that (fire) eastward*,
^ The horse is to stand east of the Garhapatya fire-place, with
its head to the west, where, behind the khara, the Adhvaryu is
about to produce the fire.
^ Purvavah, 'drawing in front,' i. e. a young (newly-harnessed)
horse. The term may also mean ' conveying eastwards,' whence
it is probably used here ; of. Taitt. Br. I, 1,5, 6.
* See XIII, 8, 4, 6, where the ox is said to be sacred to Agni
(agneya). See also p. 292, note i; and I, 2, 3, 6.
* The following particulars, not alluded to by our author, hive
298 S-ATAPATIIA-BRAHMAiVA.
they lead the horse in front of it ; so that, in pro-
ceeding in front of it, it wards off from it the evil
spirits, the Rakshas ; and they carry it (to the Ahava-
niya) safely and unmolested by evil spirits.
19. Let them carry it (the fire) in such wise that
it turns back towards him (the sacrificer); for, as-
suredly, that fire is the (means of) sacrifice, and it is
in the direction of him (the sacrificer) that the sacri-
fice enters him, that the sacrifice readily inclines to
him. And, verily, from whomsoever it (the fire)
turns away, from him the sacrifice also turns away;
and if any one were to curse him, saying, ' May the
sacrifice turn away from him!' then he would indeed
be liable to fare thus.
20. Moreover, that (fire) is the (sacrificer's) breath :
let them therefore carry it in such wise that it turns
20. Moreover, that (fire) is the (sacrificer's) breath :
let them therefore carry it in such wise that it turns
to be supplied here from Katy. IV, 8, 29 seq., and the commen-
taries: As soon as fire has been obtained from the two pieces of
wood, [it is placed in a pan and covered with dry, powdered go-
maya ; and] the sacrificer blows it with ' Breath I bestow on the
immortal;' and the well-kindled flame he inhales with ' The im-
mortal I bestow on the breath' (see II, 2, 2, 15). The fire is
then set ablaze with fire-wood and laid down on the newly-made
Garhapatya hearth-mound with ' [Om !] Bhur bhuva// sva-^!' (V;\;^.
S. Ill, 5) ; and with ' I lay thee down, O Lord of Vows (vratapati),
with the law (vrata) of N.N.?' — the gotra-name being inserted
in the case of the Bhn'gus and Ahgiras ; and those of different
7?/shis or gods and divine beings in that of others. At the sacri-
ficer's bidding the Brahman or Adhvaryu then chants the Rathan-
tara-saman (cf. p. 196, note 2). Then follows the uddharawa or
taking out fire from the Garhapatya for the Ahavaniya. A bundle
of wood is lighted at the lower ends on the Garhapatya and placed
in a pan on an underlayer of clay. It is then carried eastwards in
such a way that the smoke is directed towards the sacrificer follow-
ing it ; the horse being led in front of the fire. At the starting of
the procession the Brahman, at the Adhvaryu's call, chants the
Vamadevya-saman.
II KANDA, I ADHYAYA, 4 BRAHMAiVA, 23. 299
back towards him ; for it is in the direction of him
that the breath enters into him. And, verily, from
whomsoever it (the fire) turns away, from him the
breath also turns away ; and if in that case any one
were to curse him, saying, ' May the breath turn
away from him!' then he would indeed be liable to
fare thus.
21. And, verily, the sacrifice is yonder blowing
(wind). Let them, therefore, carry it in such wise
that it^ turns towards him; for it is in the direc-
tion of him that the sacrifice enters him, that the
sacrifice readily inclines to him. And from whom-
soever it turns away, from him the sacrifice also
turns away ; and if any one were to curse him, say-
ing, ' May the sacrifice turn away from him ! ' then
he would indeed be liable to fare thus.
22. And, verily, that (fire) is the (sacrificer's)
breath. Let them, therefore, carry it in such wise
that it turns towards him ; for it is in the direction
of him that the breath enters into him. And from
whomsoeY^er it (the fire) turns away; from him the
breath also turns away ; and if any one were to curse
him, saying, 'May the breath turn away from him!'
he would indeed be liable to fare thus.
23. He (the Adhvaryu) then makes the horse step
on (the Ahavaniya fire-place) ^. When he has made
it step on it, he leads it out towards the east, makes
it turn round again (from left to right) and lets it
^ Viz. the wind indicated by the backward-turned flame of the
fire, as it is carried eastwards to the Ahavaniya.
When he has made
it step on it, he leads it out towards the east, makes
it turn round again (from left to right) and lets it
^ Viz. the wind indicated by the backward-turned flame of the
fire, as it is carried eastwards to the Ahavaniya.
2 The Adhvaryu sits down and makes the horse put its right
fore-foot on the recently prepared hearth-mound. Having then
led it eastwards and turned it round, he calls on the Brahman to
chant the Bnliat-saman (see p. 196, note 2),
300 SATAPATHA-BRAIIMAJVA.
Stand there facing the west. The horse doubtless
represents strength : hence he makes it turn round
again in order that this strength shall not turn away
from him (the sacrificer).
24. He lays that (fire) down on the horse's foot-
print^; for the horse represents strength, so that
he thereby lays it down on strength : for this reason
he lays it down on the horse's foot-print.
25. In the first place he silently touches (the foot-
print with the burning fire-wood). He then lifts it
up and touches once more with it ; and at the third
time he lays it down with (Va^. S. HI, 5) 'Earth!
ether ! heaven ! ' For there are three worlds indeed ;
so that he thereby obtains these (three) worlds. This
now is one (mode of laying down the fire).
26. Then there is this other. Silently he touches
(the foot-print with it) in the first place ; he then
lifts it up, and at the second time lays it down
with ' Earth ! ether ! heaven ! ' For he who wants
to lift a load without havinQ- a firm footinij on this
(earth), cannot lift it ; nay, it crushes him.
27. Now, when he touches it silently he thereby
takes a firm footing on this resting-place ; and
having obtained a firm, footing on it, he lays down
(the fire) : and thus he wavers not. Here now
Asuri, Fdiu/ci, and Madhuki held it (the fire)
slightly to the back (or west of the fire-place) =^. ' For,'
they argued, 'everything else (that is on the hearth)
^ Taitt. Br. I, i, 5, 9, on tlie contrary, forbids the fire to be laid
down on the horse's foot-print, as the sacrificer's cattle is thereby
surrendered to Rudra. Moreover, the horse is there made to step
beside, not upon, the hearth-mound.
^ The Ka«va text reads : Tad v AsuriA Pa?l^ir Madhukir iti
dadhrire, 'here now they held it thus.*
II KANDA, I ADHYAYA, 4 BRAHMAA^A, 29. 3OI
becomes, as it were, relaxed (on being touched by
the fire) : he should therefore, after holding it up,
lay it down at the first (touching) with " Earth !
ether ! heaven ! " for thus no relaxation takes place.'
Let him then do this in whichever way he may
deem proper.
3OI
becomes, as it were, relaxed (on being touched by
the fire) : he should therefore, after holding it up,
lay it down at the first (touching) with " Earth !
ether ! heaven ! " for thus no relaxation takes place.'
Let him then do this in whichever way he may
deem proper.
28. He (the sacrificer) then goes round to the
east side (of the fire), and taking hold of the top
part of the burning sticks he mutters (Va^. S. Ill,
5) : * Like unto the sky in plenty, like unto the
earth in greatness!' When he says, 'Like unto
the sky in plenty,' he means to say, ' Like as yonder
sky is plenteous with stars, so may I become plen-
teous!' and when he says, 'Like unto the earth in
greatness,' he means to say, 'As great as this earth is
so great may I become!' — 'On that back of thine,
O Earth, that art meet for the worship of the
gods' — for on her back he lays down that (fire) —
* I lay down Agni, the eater of food, for the
obtainment of food.' Agni is an eater of food:
' May I become an eater of food,' this is what he
thereby says. This is a prayer for blessing, — he
may mutter it, if he choose; or, if he choose, he
may omit it.
29. He stands worshipping by (the fire) while
muttering the (three) J^ik-verses of the queen of
serpents (Va^. S. HI, 6-8) \ — ' Hither has come that
spotted bull and has settled down before the mother;
and before the father on going up to heaven.^ — She
moves along through the luminous spheres, breathing
forth from his breath : the mighty (bull) has illumined
^ These verses form the hymn Rig-veda X, 189, the authorship
of which is ascribed to the queen of serpents (either Kadru, or the
earth, according to Mahidhara).
302 DATAPATH A-BRAHMAiVA.
the sky. — He rules over the thirty domains ; and
song is bestowed on the winged one, yea, with the
light at the break of day!' Thus he recites; and
whatever (benefit) has not been obtained by him
either through the equipments, or through the as-
terisms, or through the seasons, or through the
laying down of the fire, all that is thereby obtained
by him ; and for this reason he stands worshipping
by (the fire), while muttering the verses of the queen
of serpents.
30. They say, however, that one need not stand
by (the fire) worshipping with the verses of the
queen of serpents. For the queen of serpents, they
argue, is this earth ; and accordingly when he lays
down the fire on her, he thereby obtains all his
desires : hence he need not stand by (the fire) wor-
shipping with the verses of the queen of serpents.
Second Adhyaya. First BRAHMAiVA.
The Oblations.
I. When he has taken out the Ahavaniya fire',
he performs the Full-offering ^ The reason why
Second Adhyaya. First BRAHMAiVA.
The Oblations.
I. When he has taken out the Ahavaniya fire',
he performs the Full-offering ^ The reason why
' Previously to the performance of the full-offering, the other
fires (if there are any more) are laid down. An integral part of
the laying down of the Sabhya, or hall-fire, which seems to have
been kept up only by Kshatriyas, is a game of dice, played by the
priests, with a cow, offered by the sacrificer, for the stake. On an
ox-hide, spread north of the sacrificial ground, they place a brass
vessel upside down, and on it throw four times five cowries (or,
if such are not to be had, five sticks) with ' Even I win, uneven
thou art won (or defeated)!'
^ The pCir/zahuli, or 'full-offering,' is an oblation of a spoon-
ful of clarified butter. Katy. IV, 10, 5, and comm., supply the fol-
lowing particulars, applying to all ordinary ^^u ho ti-offerings : He
puts butter into the butter-pot and places it on the Garhapatya to
II KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 4. 303
he performs the full-offering is that he thereby causes
that Agni to become an eater of food for his own
self; that he thereby offers food to him. Even as
(a mother or cow) would offer the breast to a
new-born child or calf, so does he thereby offer food
to him.
2. And having been appeased by that food, he
(Agni) waits patiently for the other oblations to be
cooked. If, on the other hand, that oblation were
not to be offered up in him, he would ere long burn
either the Adhvaryu or the sacrificer, for these two
pass nearest by him. This is the reason why he
makes this offering.
3. He offers it (with a) full (spoon) ; for the full
doubtless means the All (universe), so that he
thereby appeases him with the All. He offers it
with ' Svaha ! ' for the Svaha is undefined, and un-
defined also is the All, so that he thereby appeases
him by means of the All.
4. The first offering which Pra^apati made, he
made with ' Svaha ! ' Now that (offering) indeed is
virtually the same as this one ; and hence he (the
sacrificer) also makes it with * Svaha ! ' At this
(offering) he grants a boon (to the priests) ^ ; but
melt. Having then wiped the dipping-spoon (sruva) and offering-
spoon (^uhii) with sacrificial grass in the manner described at I,
3, I, 6 seq., and taken the butter-pot off the fire, and strained the
butter with the two stalks of darbha serving as strainers, he fills
the ^uhu with the sruva. He now takes one stick, steps over to
the north side of the Ahavaniya fire, strews grass around it, and
puts the stick on the fire. He then sits down with bent right knee,
and, while the sacrificer takes hold of him from behind, he pours
the spoonful of butter into the fire with ' Svaha 1' the sacrificer
pronouncing the dedicatory formula (tyaga), ' This to Agni!'
^ After the full-offering the sacrificer breaks the silence, imposed
on him, by the words, 'I give a boon,' Katy. IV, lo, 6; presents,
304 ^ATAPATHA-BRAIIMAiVA.
IV, lo, 6; presents,
304 ^ATAPATHA-BRAIIMAiVA.
a boon (may mean) everything, so that he thereby
appeases him (Agni) with everything.
5. Here now they say, 'When he has made this
offering, he need not attend to the subsequent obla-
tions; for by this offering he obtains that wish for
which he takes out the subsequent oblations.'
6. He takes out (material for an oblation)^ to
Agni Pavamana (the Blowing)^. Now the blow-
ing one is the breath, so that he thereby puts breath
into him (the sacrificer). And this he puts into him
by means of this (offering) ; for breath means food,
and this offering also is food.
according to the commentary, being then made to the Adhvaryu
and the Brahman. This ceremony is succeeded by the silent per-
formance of the Agnihotra.
' The purz/dhuti, which marks the close of the Agnyadheya
prcfper, is followed by the Agnihotra, performed with the texts pro-
nounced in a low voice. Not less than twelve days after the Agnya-
dheya (if at all) — the three fires being kept up during the interval —
the young householder has to get performed for him (on the model
of the new and full-moon offering, mutatis mutandis, there being
neither the uddharawa, or taking out of fire from the Garhapatya,
nor the choosing of a Brahman, &c.) the three ish/is mentioned
above. At the first ish/i, the special havis (sacrificial dish) con-
sists of a rice-cake on eight potsherds for Agni Pavamana; — at
the second of two such cakes for Agni Pavaka and Agni SuX'i
respectively; — at the third of a potful of boiled rice for Aditi. The
three havis of the first two ish/is being (according to Taitt. Br. I,
I, 6, 3) considered as representing the three bodies (tanu) of i\.gni ;
these offerings are called tanuhavir-ish/is. They are, however,
also called Pavamanesh/is. At these the name of the recipient
(Agni Pavamana, &c.) has to be pronounced in a low voice in the
formulas used at the chief offering. The Taitt. Br. mentions, be-
sides, the usual Indragni cake (of the new-moon sacrifice) which is
to be offered before the oflering to Aditi.
"^ Sayawa, on Taitt. Br. I, i, 5, 10, takes pavamana as 'pure'
or 'purified by himself (svayaw jriddha); pavaka as 'purifying
(others);' and s\xk'\ as 'shining.'
II KANDA, 2 ADHYAYA, I BRAHMAiVA, 12, 305
7. He then makes offering toAgni Pavaka (the
Purifying). Now the purifying one means food, so
that he thereby puts food into him (Agni, or the
sacrificer). And this he puts into him by means of
this (offering), for this offering is indeed food.
8. He then makes offering to Agni Suk'i (the
Bright). Now brightness means vigour, so that he
thereby puts vigour into him. And this he puts
into him by means of this (offering) ; for when he
offers up that oblation in him (Agni), then that
vigour, that brightness of his blazes up.
8. He then makes offering to Agni Suk'i (the
Bright). Now brightness means vigour, so that he
thereby puts vigour into him. And this he puts
into him by means of this (offering) ; for when he
offers up that oblation in him (Agni), then that
vigour, that brightness of his blazes up.
9. For this reason they say, ' When he has made
that (full) offering, he need not attend to any further
oblations ; for by this offering he obtains that wish
for which he takes out the subsequent oblations.'
But let him nevertheless take out the subsequent
oblations ; for what invisible (blessing, or meaning)
there was in that (full-offering) that now becomes
thus (visible).
10. Now the reason why he makes offering to Agni
Pavamana, is that the blowing one is the breath.
When (the child) is born, then there is breath. And
as long as it is not born, it breathes in accord with
the mother's breath ; but when it is born, then he
thereby puts breath into it.
1 1 . And the reason why he makes offering to Agni
Pavaka, is that the purifying one means food: hence
he thereby puts food into (the child) when it is born.
12. And the reason why he makes offering to
Agni Su^'i, is that brightness means vigour. Now
when it (the child) grows by means of food, then
there is vigour; and hence, when he has made it grow
by means of food, he thereby puts into it that vigour,
that brightness. This is why (he offers) to Agni Su^'u
[12] X
306 .SATAPATHA-BRAHMAiVA.
13. That other (practice) then is altogether erro-
neous ^ For when Agni passed over from the gods
to men, he bethought him, 'I must not pass over to
men with my whole body !'
14. He then laid down in these (three) worlds
those three bodies of his. That 'blowing (pava-
mana)' form of his he laid down on this earth, that
'purifying (pavaka)' one in the ether, and that
'bright (i"u/C'i)' one in the sky. Now the 7?/shis
then existing became aware of this : 'Agni has not
come to us with his whole body,' they said. They
then prepared those oblations for him.
15. Now when he makes offering to Agni Pava-
mana, he thereby obtains that form of his (Agni's)
which he laid down on this earth ; and when he
makes offering to Agni Pavaka, he thereby obtains
that form of his which he laid down in the ether ;
and when he makes offering to Agni 6'u/('i,he thereby
obtains that form of his which he laid down in the sky:
and thus he lays down the entire Agni unmutilated.
For this reason also he should take out the oblations
subsequent (to the full-offering).
16. The first oblation has a barhis (altar-covering
of sacrificial grass) to itself; the two following ones
have one barhis in common. Now the first oblation
represents this world, the second one that ether, and
the third one the sky. But this earth is compact ;
and the ether and yonder sky are, as it were, trem-
bling : and in order that these two may counter-
balance that (earth), the (last) two (oblations) have
one barhis in common.
But this earth is compact ;
and the ether and yonder sky are, as it were, trem-
bling : and in order that these two may counter-
balance that (earth), the (last) two (oblations) have
one barhis in common.
^ Viz. the practice of performing the full-offering only, see par. 5.
The Ka«va text reads : Tad va ctat samanam eva sad viparyastara
iva.
II KANDA, 2 ADHYAYA, I BRAHMAJVA, 20. 307
17. All these sacrificial cakes (for Agni) are on
eight potsherds ; for of eight syllables consists the
(pada of the) gayatri, and the g^yatri is Agni's
metre ^: with its own metre he accordingly establishes
that fire. In all, these potsherds amount to twenty-
four ; for of twenty-four syllables consists the gayatri
(stanza), and the gayatri is Agni's metre : with its
own metre he accordingly establishes that fire.
18. He then offers a potful of boiled rice to
Aditi. For he who performs those (preceding)
oblations moves away, as it were, from this world,
since he moves in the ascent of these worlds ^.
19. Now when he offers a potful of boiled rice to
Aditi, — Aditi being this earth, and this earth being
a firm resting-place, — he thereby again takes his
stand on this firm resting-place. This is why he
offers a potful of boiled rice to Aditi.
20. For her, they say, the two sa7;^ya^yas^ should
be vira^ verses; for the vira^ is this (earth); or
^ The Kanva text remarks that the anuvakyas (invitatory
prayers) and ya^yas (offering prayers) at the three offerings of
cake are in the gayatri metre; and such indeed is the case. The
anuvakyas of the oblations to Agni Pavamana, Agni Pavaka,
and Agni Suki are Rig-veda IX, 66, 19; I, 12, 10; and VIII, 44,
21 respectively: and the ya^yas are IX, 66, 21; V, 26, i; and
VIII, 44, 17 respectively; all of which are gayatri stanzas. See
Ajv. St. II, I, 20-25. Cf. also I, 7, 2, 15, with note. At the
Svish/akr/t of these two ish/is also both formulas are in the gayatri
metre: the puro 'nuvakyas being Rig-veda III, 11, 2, and III,
11,6; and the ya^ySs III, 11, i, and I, i, i respectively.
2 Pra>^yavata iva va esho 'smal lokat . . . iman hi lokan sama-
rohann eti. The Ka«va text has: 'For he who takes out these
oblations makes his self, as it were, depart from this world of men
for the world of the gods, since he, as it were, moves rising upwards
(urdhva iva hi samarohann eti).' Cf paragraphs 14-16.
^ For these (vira^) samyagye, or invitatory and offering prayers
at the Svish/akrzt, see p. 164, note 2. — Ajv. ^'r. II, i, 29.
X 2
308 ^ATAPATHA-BRAHMAA'A.
trish/ubh verses, for the trish/ubh is this (earth) ; or
^agatt verses, for the ^agatt is this (earth). Still,
however, they should be vira^ verses.
21. The priests' fee for (offering to) her consists
of a cow ; for this (earth) is, as it were, a cow : she
milks out for men all their desires. The cow is
a mother, and this (earth) also is a mother, for she
bears the men : for this reason the priests' fee is
a cow. This is one mode (of performing those
offerings).
The cow is
a mother, and this (earth) also is a mother, for she
bears the men : for this reason the priests' fee is
a cow. This is one mode (of performing those
offerings).
2 2. Then there is this other. He simply offers
a cake on eight potsherds to Agni, and thereby,
implicitly, to Agni Pavamana, Agni Pavaka, and
Agni ^'u^'i ; and immediately after he visibly sets
him up (as Agni). For this reason he offers (a
cake) to Agni\ and then a potful of boiled rice
to Aditi. The treatment of the potful of rice (in
that case) is the same (as before).
Second BRAHMAiVA.
1. Now, in performing that sacrifice, they slay it ;
and in pressing out the king (Soma), they slay him ;
and in quieting and immolating the victim, they
slay it. The havirya^;7a they slay with the mortar
and pestle, and with the two mill-stones.
2. When slain, that sacrifice was no longer vigorous.
By means of dakshi;^as (gifts to the priests) the
gods again invigorated it : hence the name dakshi;^a,
because thereby they invigorated (dak shay) that
^ According to the Kawva recension, the anuvakya and ya^ya,
in that case, should consist of tlie verses containing the word mur-
dhan (' head'), viz. \Ag. S. XIII, 14, 15; cf. Sa.i. Br. I, 6, 2, 12.
II KANDA, 2 ADHYAYA, 2 BRAHMAJVA, 6. 309
(sacrifice). Whatever, therefore, fails in this sacri-
fice when slain, that he now again invigorates by
means of gifts to the priests ; whereupon the sacri-
fice becomes successful : for this reason he makes
gifts to the priests.
3. He may give six (cows)^; for six seasons, indeed,
there are in the year, and the sacrifice, Pra^apati,
is the year : thus as great as the sacrifice is, as
large as its extent is, by so many (gifts, dakshi/^as)
does he thereby invigorate it.
4. He may give twelve ; for twelve months there
are in the year, and the sacrifice, Pra^apati, is the
year: thus as great as the sacrifice is, as large as
its extent is, by so many (gifts) does he thereby
invigorate it.
5. He may give twenty-four ; for twenty-four
half-moons there are in the year, and the sacrifice,
Pra^apati, is the year : thus as great as the sacrifice
is, as large as its extent is, by so many (gifts) does
he thereby invigorate it. Such is the measure of the
priests' fees ; but he may give more, according to
(the depth of) his faith. The reason why he gives
fees to the priests is this.
6. Verily, there are two kinds of gods ; for,
indeed, the gods are the gods; and the Brahmans
who have studied and teach sacred lore are the
human eods. The sacrifice of these is divided into
two kinds : oblations constitute the sacrifice to the
gods ; and gifts to the priests that to the human gods.
^ Viz. at the tanfthavir-ish/is together, or at least three cows
at each ish/i if there are two ish/is. The greater the gift, the
greater the merit. According to the Paddhati on Katy. IV, 10, he
is also to entertain a hundred Brahmans at the end of the per-
formance. See also Taitt. Br, I, i, 7, 9-1 1.
310 ^ATAPATHA-BRAHMAJVA.
The greater the gift, the
greater the merit. According to the Paddhati on Katy. IV, 10, he
is also to entertain a hundred Brahmans at the end of the per-
formance. See also Taitt. Br, I, i, 7, 9-1 1.
310 ^ATAPATHA-BRAHMAJVA.
the Brahmans who have studied and teach sacred
lore. With oblations one gratifies the gods, and
with gifts to the priests the human gods, the Brah-
mans who have studied and teach sacred lore. Both
these kinds of gods, when gratified, place him in a
state of bliss (sudha)\
7. Even as seed is poured into the womb, so the
officiating priests place the sacrificer in the (hea-
venly) world ^, when he now makes gifts to those
who, he hopes, will make him go thither. Such,
then, (is the manner) of gifts to priests.
8. Now the gods and the Asuras, both of them
sprung from Pra^apati, were contending with each
other. They were both soulless, for they were
mortal, and he who is mortal is soulless. Amone
these two (classes of beings) who were mortal, Agni
alone was immortal ; and it was through him, the
immortal, that they both lived. Now whichsoever
(of the gods) they (the Asuras) slew, he, indeed, was
so (slain).
9. Thereupon the gods were left inferior. They
went on praising and practising austerities, hoping
that they might be able to overcome their enemies,
the mortal Asuras. They beheld this immortal
Agnyadheya (consecrated fire).
10. They said, * Come, let us place that immortal
element in our innermost soul ! When we have placed
that immortal element in our innermost soul, and
become immortal and unconquerable, we shall over-
come our conquerable, mortal enemies.'
^ That is, ' they convey him to the celestial world,' as reads the
otherwise identical passage in IV, 3, 4, 4.
^ The Ka«va text has ' svarge loke.'
11 KAiVDA, 2 ADHYAYA, 2 BRAHMAA^A, I 5. 3II
1 1 . They said, * With both of us is this fire ( Agni) :
let us then treat openly with the Asuras \'
12. They said, 'We shall set up (or, establish
within ourselves, a-dha) the two fires, — what will
ye do then ?'
13. They replied, 'Then we shall lay it down
(ni-dha), saying, Eat grass here! eat wood here! cook
pap here! cook meat here !' Now that fire, which the
Asuras thus laid down, is this same (fire) wherewith
men prepare their food.
They replied, 'Then we shall lay it down
(ni-dha), saying, Eat grass here! eat wood here! cook
pap here! cook meat here !' Now that fire, which the
Asuras thus laid down, is this same (fire) wherewith
men prepare their food.
14. The gods then established that (fire) in their
innermost soul; and having established that immortal
element in their innermost soul, and become im-
mortal and unconquerable, they overcame their
mortal, conquerable enemies. And so this one now
establishes that immortal element in his innermost
soul ; and — though there is for him no hope of im-
mortality— he obtains the full measure of life ; for,
indeed, he becomes unconquerable, and his enemy,
though striving to conquer, conquers him not. And,
accordingly, when one who has established his fires
and one who has not established his fires, vie with
each other, he who has established his fires over-
comes the other, for, verily, he thereby becomes
unconquerable, he thereby becomes immortal.
15. Now, when, on that occasion, they produce
that (fire) by churning, then he (the sacrificer)
breathes (blows) upon it, when produced ; for fire
indeed is breath : he thereby produces the one thus
produced. He again draws in his breath: thereby he
establishes that (fire) in his innermost soul ; and that
fire thus becomes established in his innermost soul-.
^ ' Pra tv evasurebhyo bravameti.' — ' Hantasurebhya// pralipra-
bravameti,' Ka«va text. ? ' Let us talk them out of it !'
2 See p. 297, note 4.
312 S-ATAPATIIA-BRAHMAiVA.
1 6. Having kindled it, he makes it blaze, thinking,
' Herein I will worship, herein I will perform the
sacred work ! ' Thereby he makes blaze that fire
which has been established in his innermost soul.
17. 'It (or some one) might come between, — it
might go away ! ' so (fear some) ^ ; but, surely, as
long as he lives no one comes between him and that
fire which has been established in his innermost soul:
let him, therefore, not heed this. And as to its
becoming extinguished : — surely, as long as he lives,
that fire which has been established in his innermost
soul, does not become extinct in him.
18. The (sacrificial) fires, assuredly, are those
breaths : the Ahavaniya and Garhapatya are the
out-breathing and the in-breathing ; and the Anva-
harya-pa/v'ana is the through-breathing.
19. Now, attendance on (or, the worship of) that
consecrated fire (agnyadheya) means (speaking)
the truth. Whosoever speaks the truth, acts as if
he sprinkled that lighted fire with ghee ; for even so
does he enkindle it : and ever the more increases his
own vital energy, and day by day does he become
better. And whosoever speaks the untruth, acts as
Whosoever speaks the truth, acts as if
he sprinkled that lighted fire with ghee ; for even so
does he enkindle it : and ever the more increases his
own vital energy, and day by day does he become
better. And whosoever speaks the untruth, acts as
' This paragraph is somewhat obscure. The Ka«va recension
has the following more explicit paragraphs instead : — As to this,
there is a source of anxiety (agas) to some, fearing that 'it (that
fire) might go out (anvagan).' But let him not heed this, for,
assuredly, that fire of his, which has been established in his inner-
most soul, docs not go out. ' The carriage might pass through
(vyayasit), the cart might pass through ; — it (or some one) may
come between (me and the fire) !' such is another source of anxiety
to some ; but let him not heed this either ; for, assuredly, the car-
riage does not pass through, the cart does not pass through that
fire of his which has been established in his innermost soul. Cf.
XII, 4, I, 2-3.
II KANDA, 2 ADHYAYA, 3 BRAHMAiVA, I. 313
if he sprinkled that lighted fire with water ; for even
so does he enfeeble it : and ever the less becomes his
own vital energy, and day by day does he become
more wicked. Let him, therefore, speak nothing
but the truth.
20. Now the kinsmen spake unto Aru;^a Au-
pave^i, 'Thou art advanced in years: establish
thou the two fires!' He replied, 'Speak ye not
thus ! be thou a restrainer of speech ^ ; for he who
has established the fires must not speak an untruth :
let him rather not speak at all, but let him not speak
an untruth. Worship, above all, is truthfulness.'
Third BRAHMAiVA.
The Punaradheya or Re-establishment of the Sacred Fires ^
r. Now Varu;^a established this (fire), being de-
sirous of sovereignty. He obtained sovereignty ;
and, accordingly, whether one (who has established
the fires) knows (this) or not, they call him ' king
Varu;^a.' Soma (established the fire), being desirous
of glory. He became glorious, and, accordingly,
whether one obtains a hold on Soma, or whether
^ The Ka«va text has : He said, ' Speak ye not thus ; be thou
a restrainer of speech !' — ' Speak ye not,' so (he said) ; for, having
established the two fires, one should not speak untruthfully (mr^sha),
nor should he who utters speech speak untruthfully. He should,
therefore, strive to speak nothing but the truth.
^ If the householder who has set up his fires, finds, after a year
or more, that he does not prosper in his undertakings, or if he has
otherwise met with misfortunes, and thus his adheya has not proved
successful, he should set up his fires a second time. The old fires
have to be put out, either early in the day on which the perform-
ance is to take place, or from three nights to a whole year previous
to the ceremony. With the exceptions noticed in the sequel, the
performance is the same as that of the adhana.
3 T 4 DATAPATH A-BRAHMAJVA.
The old fires
have to be put out, either early in the day on which the perform-
ance is to take place, or from three nights to a whole year previous
to the ceremony. With the exceptions noticed in the sequel, the
performance is the same as that of the adhana.
3 T 4 DATAPATH A-BRAHMAJVA.
one does not, they both obtain (glory), — for it is
glory that people thereby get to see. Glorious
therefore he becomes, and sovereignty he obtains,
whosoever, knowing this, establishes a sacrificial
fire of his own.
2. Now once upon a time the gods deposited with
Agni all forms (r{ipa)\ both domestic and wild;
either because they were about to engage in battle,
or from a desire of free scope, or because they
thought that he (Agni) would protect them as the
best protector,
3. But Agni coveted them, and seizing them he
entered the seasons with them. ' Let us go back
thither,' said the gods, and betook themselves to
(the place where) Agni (was) concealed. They were
disheartened and said, ' What is here to be done ?
what counsel is there ?'
4. Then Tvash/rz beheld that re-consecrated fire
(Punar-adheya). He established it and thereby
gained an entrance to Agni's beloved abode. He
(Agni) gave up to him both kinds of forms, domestic
and wild : hence they call them Tvash/r/'s forms ;
since it is from Tvash/rz that all form proceeds^; but
all other creatures of whatever kind undergo it.
5. It is for him (Tvash/'r/), then, that one must
re-establish the fire : for thus he enters Agni's
^ Compare the corresponding legend Taitt. S. I, 5, i ; according
to which the gods deposited their precious goods (vamawz vasu)
with Agni; and Pushan and Tvash/zv", on performing sacrifice to
Agni exclusively (the punaradhyeya), became possessed of the
cattle, whence the latter are said to belong to Pushan (paush;/a)
and to Tvash/r/ (tvash/ra). Afterwards IManu and Dhat// (here
identified with the year) also performed the ceremony. See also
Sd.t. Br. II, 3, 4, I seq.
^ Or, since it is to Tvash/r/ that all form belongs.
II KAA^DA, 2 ADHYAYA, 3 BRAHMAiVA, 8. 315
beloved abode, and the latter gives up to him both
kinds of forms, domestic and wild. In that (fire)
those two kinds of forms are seen : such is the ascen-
dancy (which one obtains by the punaradhyeya), —
people, indeed, envy him ; thus he thrives, and a
conspicuous position (is obtained by him).
6. To Agni belongs this sacrifice. Agni is the
light, the burner of evil : he burns away the evil of
this (sacrificer) ; and the latter becomes a light of
prosperity and glory in this, and a light of bliss ^ in
yonder, world. This, then, is the reason why he
should establish the fires (a second time).
Agni is the
light, the burner of evil : he burns away the evil of
this (sacrificer) ; and the latter becomes a light of
prosperity and glory in this, and a light of bliss ^ in
yonder, world. This, then, is the reason why he
should establish the fires (a second time).
7. Let him establish the fires (the second time)
in the rainy season. The rains are all the seasons,
for the rains are indeed all the seasons : hence, in
counting over years, people say, ' In such and such a
year (or rain, varsha)we did it; in such and such
a year (or rain) we did it.' The rains, then, are one
of the forms of manifestation (rupa) of all seasons- ;
and when people say, ' To-day it is as if in summer,'
then that is in the rainy season ; and when they
say, 'To-day it is as if in spring,' then that, too, is in
the rainy season. From the year (or rain, varsha),
indeed, (is named) the rainy season (varsha//).
8. There is, moreover, an occult form (through
which the rains manifest themselves in the seasons) ^
When it blows from the east, then that is the charac-
teristic sign of spring ; — when it thunders, it is that of
* G^yotir amutra puwyalokatva, lit. ' a light by (way of) blissful
state.' The Ka«va text has the same reading.
2 This speculation is based on the identity of the words for year
(varsha; also 'rain') and the rains, or rainy season (varsha/z).
^ The characteristics of the seasons here selected are supposed
to have a special connection with the rain and rainy season.
3 1 6 S-ATAPATHA-BRAIIMAJV^A.
summer ; — when it rains, it is that of the rainy season ;
when it hghtens, it is that of autumn ^ ; — when it
ceases to rain, it is that of winter. The rains are
all the seasons. The seasons he (Agni) entered : from
out of the seasons, therefore, he now produces him.
9. But the sun also is all the seasons : w^hen he
rises, then it is spring ; — when the cows are driven
together (for milking), then it is summer; — when it
is mid-day, then is the rainy season ; — when it is
afternoon, then it is autumn ; — when he sets, then it
is winter. At mid-day (madhyandina), therefore,
he should establish his fires, for then that (sun) is
nearest to this world, and hence he produces that
(fire) from the nearest centre (madhya).
10. Verily, this man is affected with evil, as with
a shadow. But then (at mid-day) that (evil) of his
(like his shadow) is smallest, and shrinks, as it were,
beneath his foot: hence he thereby crushes that evil,
when it is smallest. For this reason also he should
establish his fires (the second time) at mid-day.
But then (at mid-day) that (evil) of his
(like his shadow) is smallest, and shrinks, as it were,
beneath his foot: hence he thereby crushes that evil,
when it is smallest. For this reason also he should
establish his fires (the second time) at mid-day.
11. He takes it out (from the Garhapatya) by
means of sacrificial grass. By means of fire-wood,
indeed, he takes it out the first time ; and (were he
to take it out) with fire-wood the first time, and with
fire-wood the second time, he would commit a repe-
tition, and raise a conflict. Now sacrificial grass means
water, and the rainy season also means water. He
(Agni) entered the seasons : with water he accordingly
produces him from out of the waters ; this is why he
takes it (the fire) out by means of sacrificial grass.
12. Having prepared an (ordinary) rice cake on
1 During the autumn, or sultry season succeeding the rains,
there are frequent displays of sheet-lightning along the horizon at
night.
II KANDA, 2 ADHYAYA, 3 BRAUMANA, 1 5. 317
two arka^ leaves, he puts it in the place where he is
about to establish the Garhapatya fire, and thereon
lays down the Garhapatya.
13. Having prepared a (second) barley cake on
two arka leaves, he puts it in the place where he is
about to establish the Ahavaniya fire, and thereon
lays down the Ahavaniya. [Some do so] arguing,
* Thereby we cover them with the first two fires;'
but let him not do so, for it is by the nights that
they come to be covered.
14. He then offers to Agni a sacrificial cake (pu-
rodasa) on five potsherds^. Its offering prayers and
invitatory prayers consist of pankti strophes of five
padas each ^ ; for there are five seasons, and the
seasons he (Agni) entered : from the seasons he
accordingly produces him.
15. The whole (sacrifice) belongs to Agni; for
it was thereby that Tvash/rz entered Agni's beloved
abode, and therefore the whole (sacrifice) belongs
to Aorni^
o
^ Calotropis Gigantea. These cakes (apupa, not Tpurodasa) have
first to be cooked either on the Avasathya,or on a secular fire. Before
the cakes are then put on the Garhapatya and Ahavaniya fire-places,
the latter have to be consecrated in the usual way (cf. p. 2) ; and,
after the putting on of the cakes, the fire-places are sprinkled by
the Adhvaryu, while the sacrificer holds on to him from behind.
Katy. IV, II, 8, Schol.
^ Viz. he performs an ish/i with such a rice-cake for the havis,
as a substitute for the tanuhavir-ish/is, offered after the full-
offering, at the adhana. See II, 2, i, 6, and note.
^ The pankti consists of five octosyllabic padas. The anuva-
kya and ya^ya at the chief offering are Rig-veda IV, 10, 2 and 4;
those of the svish/akr/t, ib., verses 4 and i. — Asv. II, 8, 14.
* The offering prayers of all libations and offerings at this ish/i
must therefore contain Agni's name. At each of the fore-offerings
and after-offerings a different case-form of agni is added after
the respective objects of those offerings, — thus, '. . . samidho agne
— Asv. II, 8, 14.
* The offering prayers of all libations and offerings at this ish/i
must therefore contain Agni's name. At each of the fore-offerings
and after-offerings a different case-form of agni is added after
the respective objects of those offerings, — thus, '. . . samidho agne
31 8 5ATAPATHA-BRAHMAiVA.
1 6. They perform it (with the formulas pro-
nounced) in a low voice ; for if one wishes to pre-
pare anything specially for a relative or friend,
one must take care to keep it secret. Now the
other sacrifice belongs to all the deities, but this
belongs specially to Agni ; and what is (kept) secret,
that is (spoken of) in a low voice : this is why
they perform it in a low voice.
17. The last after-offering he performs aloud;
for then he has completed his work, and every one
becomes aware of what has been done.
18. Having uttered his call (and having been
responded to by the Agnidhra)^ he says (to the
Hotrz), * Pronounce the offering-prayer to the
Samidhs (kindling-sticks) !' — the latter being one of
Agni's mystic forms of manifestation (rCipa); but
he may also say, 'Pronounce the offering-prayer to
the fires!' — that being Agni's real (exoteric) form^.
'gna a^asya vyantu,' ' tanunapad agnim agna . . .,' 'ido agninagne
. . . ,' &c. See par. 19 ; also p. 148, n. 2 ; I, 5, 4, i seq. ; I, 8, 2,
I seq. The two butter-portions otherwise offered to Agni or Soma
respectively (cf. I, 6, i, 20 seq.) are in this case offered to Agni; the
anuvakyas, according to Asv. II, 8, 7, being Rig-veda VIII, 44, i,
and VI, 16, 16 respectively. See, however, paragraphs 21 seq.
* Viz. the Adhvaryu calls, O .rravaya, 'cause (him or one) to
hear!' and the Agnidhra responds by Astu jrausha/, 'yea, may
he (or one) hear 1 '
^ Here, at the first fore-offering, an option is apparently left
between the former, regular summons (see I, 5, 3, 8), and the
latter, modified so as to make it apply directly to Agni. Katy. IV,
II, II allows the same option for the first praya^a and anuya^^a.
For the latter, however, see further on, par. 24. The Ka«va re-
cension has as follows: — Now when the Adhvaryu, on stepping
over (to the south side) and uttering his call (for the Agnidhra)
to bid attention, says, ' Pronounce the offering-prayer to the
Samidhs I ' then that, indeed, is one of Agni's forms of manifesta-
tion (agneyam eva tad rupam) ; but here let him say, as it were,
II KAiVDA, 2 ADHYAYA, 3 BRAHMAiVA, 2 1. 319
19. He (the Hotrz) recites^ ' . . . They (the
Samidhs), O Agni, may accept of the butter!
Vau^/^akM' '. . . He (Taniinapat) may accept the
fire of the butter! Vau^/^ak!' '. . . They (the I^^s)
may, through Agni, accept of the butter ! Vau^/^ak !'
* . . . It (the barhis), the fire, may accept of the
butter! Vau^/^ak!'
. . They (the
Samidhs), O Agni, may accept of the butter!
Vau^/^akM' '. . . He (Taniinapat) may accept the
fire of the butter! Vau^/^ak!' '. . . They (the I^^s)
may, through Agni, accept of the butter ! Vau^/^ak !'
* . . . It (the barhis), the fire, may accept of the
butter! Vau^/^ak!'
20. He then says 3, ' Svaha Agnim!' with refer-
ence to Agni's butter - portion ; — ' Svaha Agnim
Pavamanam!' if they determine upon (offering to)
Agni, the blowing* ; or 'Svaha Agnim Indumantam !'
if they determine upon Agni, the drop-abounding^ ; —
* Svaha Agnim!' — 'Svaha, the butter-drinking Agnis!
May Agni graciously accept of the butter!' — this is
the offering-prayer he (the Hotrz) pronounces.
21. He (the Adhvaryu) then says, with regard to
Agni's (first) butter-portion, 'Pronounce the invitatory
prayer to Agni!' He (the Hotrz) recites*', 'Awake
Agni with praise, enkindling the immortal, that he
may take our offerings to the gods !' For, indeed,
when Agni is removed (from the hearth)'^, he, as it
were, sleeps : he (the priest) now awakens, rouses
in a mystic way, ' Pronounce the offering-prayer to the Agnis!'
(paroksham iva tv agnin ya^eti haiva tatra briayat.)
^ See p. 317, note 4.
^ A modification of the ordinary vans ha/. The Kinva. text
has here and in par. 25, as usual, vaushal.
^ At the fifth fore-offering; see I, 5, 3, 22 seq.
* See II, 2, I, 6, and note; also II, 2, i, 22.
^ This points forward to the second butter-portion, which is
offered to Agni Pavamana or Agni Indumat, instead of Soma; the
first being offered to Agni simply. Katy. IV, 11, 12.
® Rig-veda V, 14, i. See, however, the formulas prescribed by
Ajvalayana, p. 317, note 4.
■^ The fire laid down at the adheya is removed when the puna-
radheya is to be performed.
320 ^ATAPATHA-BRAHMAA'A.
him. For the offering-prayer he recites, ' May
Agni graciously accept of the butter!'
2 2. And, if they determine upon (offering the
second butter-portion to) Agni Pavamana, let him
then say, ' Pronounce the invitatory prayer to Agni
Pavamana ; and he (the Hotrz) recites (Rig-veda IX,
1 6, 19), 'O Agni, thou breathest forth life; pro-
duce thou food and sap for us ! drive far away
misfortune!' For thus, indeed, it becomes of the
nature of Agni. Pavamana (the one that becomes
purified) means the Soma ; but this (Soma-element)
they eliminate from the butter-portion of Soma\
For the offering-prayer he recites, 'May Agni Pava-
mana graciously accept of the butter ! '
Pavamana (the one that becomes
purified) means the Soma ; but this (Soma-element)
they eliminate from the butter-portion of Soma\
For the offering-prayer he recites, 'May Agni Pava-
mana graciously accept of the butter ! '
23. If, on the other hand, they determine upon
(offering to) Agni Indumat, let him say, ' Pronounce
the invitatory prayer to Agni Indumat!' He (the
Hotr/) recites (Rig-veda VI, 16, 16), ' Come hither, I
will gladly sing to thee yet other songs, O Agni!
mayest thou grow strong by these draughts (indu,
drop).' Thus, indeed, it becomes of the nature of
Agni : the draught doubtless means Soma, but this
(Soma-element) they eliminate from the butter-
portion of Soma. For the offering-prayer he recites,
' May Agni, the drop-abounding, graciously accept
of the butter!' And thus he makes it all of the
nature of Agni.
24. He then says, as to the chief offering (havis),
* Pronounce the invitatory prayer to Agni ! ' * Pro-
nounce the offering-prayer to Agni!' 'Pronounce
the invitatory prayer to Agni Svish/akrz't (the
maker of good offerings)!' ' Pronounce the offering-
^ Viz. that second butter-portion which by right belongs to
Soma (see I, 6, i, 20 seq.), but is here offered to Agni.
II KAiVDA, 2 ADHYAYA, 3 BRAHMAiVA, 1'] . 32 1
prayer to Agni Svish/akmM' Then where (other-
wise) he would say, ' Pronounce the offering-prayer
to the gods-!' he now says, ' Pronounce the offering-
prayer to the Agnis ! '
25. He recites^, '[The divine Barhis] may accept
(the offering) for Agni's abundant obtainment of
abundant gift! Vau^/^ak!' — '[The divine Nara-
^a;;2sa] may accept (the offering) for abundant ob-
tainment, in Agni, of abundant gift! Vau^/^ak!' —
' The divine Agni Svish/akm . . . . ' this third (after-
offering) is already in itself of the nature of Agni; and
thus he makes the after-offerings relate to Agni.
26. Those same case-forms (of agni) ^ which he
recites in the offering-prayers, are six ; namely, four
at the fore-offerings, and two at the after-offerings.
Now there are six seasons ; and the seasons he
(Agni) entered : out of the seasons he accordingly
thereby produces him.
27. There are either twelve or thirteen syllables
(in these six case-forms) ^ Now there are either
twelve or thirteen months in a year *^ ; and the
^ For the formulas of the chief offering and Svish/akrzt, see
p. 317, note 3.
2 That is, at the after-offerings; see I, 8, 2, 14. Cf. also p. 318,
note 2.
^ See I, 8, 2, 15. Here a different case-form of the word agni
(viz. agne/^ and agnau) is inserted in the offering-formulas of the
first two anuya^as, immediately after the word indicating the object
of the offering ; the formula of the third and last anuya^a already
containing the nominative agni/^ in the same place.
* See p. 317, note 4.
^ The locative case agnau, inserted in the offering-prayer of the
second after-offering, is optionally made trisyllabic by being written
and pronounced agna-u.
* See p. 317, note 4.
^ The locative case agnau, inserted in the offering-prayer of the
second after-offering, is optionally made trisyllabic by being written
and pronounced agna-u.
« For other allusions to intercalary months in the Vedic texts,
see Weber, Naxatra, II, p. 336.
[12] Y
322 .SATAPATHA-BRAHMAiVA.
year, the seasons, he (Agni) entered : out of the
seasons he accordingly thereby produces him. In
order to avoid sameness, no two (of these forms)
are aHke ; but (the fault of) sameness he would
undoubtedly commit, were any two of them alike.
The characteristic form of the fore-offerings is
(alternately), ' May they accept,' ' May it (or he)
accept^;' and that of the after-offerings is, 'For
the abundant obtainment of abundant gift.'
28. The priests' fee for this (sacrifice) consists of
gold 2. This sacrifice belongs to Agni, and gold is
Agni's seed^: this is w^hy the priests' fee consists
of gold. Or it may be an ox ; for the latter is of the
nature of Agni as far as its shoulder is concerned,
since its shoulder (by carrying the yoke) is as if burnt
by fire. Moreover, Agni is oblation-bearer to the
gods, and that (ox) bears (or draws, loads) for men :
this is why an ox may be given as the priests' fee.
Fourth BRAHMAivA.
II. THE AGNIHOTRA or MORNING AND EVENING
LIBATIONS; and THE AGNY-UPASTHANA or
HOMAGE TO THE FIRES.
I. Pra^apati alone, indeed, existed here in the
beginning. He considered, * How may I be repro-
^ See I, 5, 3, 15.
^ See also II, 2, 4, 15. In Taitt. S. I, 5, 12 (referred to Katy. XI,
2, 37) 'white gold' (ra^ataw hira«yam), i.e. silver, is expressly men-
tioned as unsuitable for the dakshiwa. The reason adduced is
that, when the gods claimed back the goods deposited with Agni^
he w^ept, and the tears he shed became silver ; and hence, if one
were to give silver as a dakshiwa, there would be weeping in his
house before a year had passed.
^ See II, I, I, 5.
II KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 5. 323
diiced?' He tolled and performed acts of penance.
He generated Agni from his mouth; and because
he generated him from his mouth, therefore Agni
is a consumer of food : and, verily, he who thus
knows Agni to be a consumer of food, becomes him-
self a consumer of food.
2. He thus generated him first (agre) of the gods ;
and therefore (he is called) Agni, for agni (they say)
is the same as agri. He, being generated, went forth
as the first (purva) ; for of him who goes first, they
say that he goes at the head (agre). Such, then, is
the origin and nature of that Agni.
3. Pra^apati then considered, ' In that Agni I
have generated a food-eater for myself; but, indeed,
there is no other food here but myself, whom,
surely, he would not eat.' At that time this earth
had, indeed, been rendered quite bald ; there were
neither plants nor trees. This, then, weighed on his
mind.
This, then, weighed on his
mind.
4. Thereupon Agni turned towards him with open
mouth ; and he (Pra^apati) beingterrified,his owngreat-
ness departed from him. Now his own greatness is
his speech : that speech of his departed from him.
He desired an offering in his own self, and rubbed
(his hands) ; and because he rubbed (his hands),
therefore both this and this (palm) are hairless.
He then obtained either a butter-offering or a milk-
offering ; — but, indeed, they are both milk.
5. This (offering), however, did not satisfy him,
because it had hairs mixed with it. He poured it
away (into the fire), saying, ' Drink, while burning
(osha;;2 dhaya) !' From it plants sprang: hence
their name 'plants (oshadhaya//).' He rubbed (his
hands) a second time, and thereby obtained another
Y 2
324 5ATAPATHA-BRAHMAJVA.
offering, either a butter-offering or a milk-offering ; —
but, indeed, they are both milk.
6. This (offering) then satisfied him. He hesi-
tated : ' Shall I offer it up ? shall I not offer it up ?'
he thought. His own greatness said to him, 'Offer
it up ! ' Pra^apati was aware that it was his own
(sva) greatness that had spoken (aha) to him ; and
offered it up with 'Svaha!' This is why offerings
are made with 'Svaha!' Thereupon that burning
one (viz. the sun) rose ; and then that blowing
one (viz. the wind) sprang up ; whereupon, indeed,
Agni turned away.
7. And Pra^apati, having performed offering, re-
produced himself, and saved himself from Agni,
Death, as he was about to devour him. And,
verily, whosoever, knowing this, offers the Agni-
hotra, reproduces himself by offspring even as
Pra^apati reproduced himself ; and saves himself from
Agni, Death, when he is about to devour him.
8. And when he dies, and when they place him on
the fire, then he is born (again) out of the fire, and
the fire only consumes his body. Even as he is
born from his father and mother, so is he born from
the fire. But he who offers not the Agnihotra, verily,
he does not come into life at all : therefore the A^ni-
hotra should by all means be offered.
9. And as to that same birth from out of doubt, —
when Pra^apati doubted, he, while doubting, remained
steadfast on the better (side), insomuch that he repro-
duced himself and saved himself from Agni, Death,
when he was about to devour him : so he also who
knows that birth from out of doubt, when he doubts
about anything, still remains on the better (side).
10. Having offered, he rubbed (his hands). Thence
II KAiVDA, 2 ADHYAYA, 4 BRAHMAiVA, 1 4. 325
aVikaiikata^ tree sprung forth; and therefore that
tree is suitable for the sacrifice, and proper for sacri-
ficial vessels. Thereupon those (three) heroes among
the gods were born, viz. Agni, that blower (Vayu),
and Surya: and, verily, whosoever thus knows those
heroes among the gods, to him a hero is born.
Thereupon those (three) heroes among
the gods were born, viz. Agni, that blower (Vayu),
and Surya: and, verily, whosoever thus knows those
heroes among the gods, to him a hero is born.
11. They then said, 'We come after our father
Pra^apati : let us then create what shall come after
us !' Having enclosed (a piece of ground), they sang
praises with the gayatri stanza without the 'Hih^:'
and that (with) which they enclosed was the ocean ;
and this earth was the praising-ground (astava).
12. When they had sung praises, they went out
towards the east, saying, 'We (will) go back thither!'
The gods came upon a cow which had sprung into
existence. Looking up at them, she uttered the
sound ' hiii.' The gods perceived that this was the
'Hiii' of the Sam an (melodious sacrificial chant);
for heretofore (their song was) without the ' Hin.'
but after that it was the (real) Saman. And as this
same sound 'Hiii' of the Saman was in the cow,
therefore the latter affords the means of subsistence ;
and so does he afford the means of subsistence whoso-
ever thus knows that ' Hiii' of the Saman in the cow.
13. They said, 'Auspicious, indeed, is what we
have produced here, who have produced the cow :
for, truly, she is the sacrifice, and without her no
sacrifice is performed ; she is also the food, for the
cow, indeed, is all food.'
14. This (word 'go'), then, is a name of those
^ The sruva, or dipping-spoon, and the Agnihotra ladle, for
instance, are made of this wood ; see p. 331, note 2.
^ On ' hill ' as an essential element in the recitation of Sama-
chants, see I, 4, i, i seq.
326 .SATAPATHA-BRAHMAJVA.
(cows), and so it is of the sacrifice : let him, therefore,
repeat^ it, (as it were) saying, 'Good, excellent!' and,
verily, whosoever, knowing this, repeats it, (as it
were) saying, ' Good, excellent ! ' with him those
(cows) multiply, and the sacrifice will incline to him.
15. Now, Agni coveted her: 'May I pair with
her,' he thought. He united with her, and his seed
became that milk of hers : hence, while the cow is
raw, that milk in her is cooked (warm); for it is Agni's
seed ; and therefore also, whether it be in a black
or in a red (cow), it is ever white, and shining like
fire, it being Agni's seed. Hence it is warm when
first milked ; for it is Agni's seed.
16. They (the men) said, ' Come, let us offer this
up!' — 'To whom of us shall they first offer this?'
(said those gods). — ' To me ! ' said Agni. — ' To me !'
said that blower (Vayu). — 'To me!' said Surya.
They did not come to an agreement ; and not being
agreed, they said, ' Let us go to our father Pra^apati ;
and to whichever of us he says it shall be offered
first, to him they shall first offer this.' They went
to their father Pra^apati, and said, ' To whom of
us shall they offer this first ?'
They did not come to an agreement ; and not being
agreed, they said, ' Let us go to our father Pra^apati ;
and to whichever of us he says it shall be offered
first, to him they shall first offer this.' They went
to their father Pra^apati, and said, ' To whom of
us shall they offer this first ?'
17. He replied, 'To Agni: Agni will forthwith
cause his own seed to be reproduced, and so you
will be reproduced.' ' Then to thee,' he said to
Surya ; * and what of the offered (milk) he then is
still possessed of, that shall belong to that blower
^ Pariharet [?'let him avoid it (the term go in the sense of
sacrifice), thinking that it is too holy']. Sayawa merely remarks,
that both the cow and the sacrifice are here represented as
extremely auspicious (utk;7sh/am pu7/yam). Perhaps we have here
a play on the words up an a ma, 'a by-name,' and upanamuka,
'inclining to (him).' 'Go' (for go-sh/oma) is the designation of
one of the days of the Abhiplava at the Gavamayana.
II KANDA, 3 ADHYAYA, I BRAHMAA^A, 3. 327
(Vayu) !' And, accordingly, they In the same way
offer this (milk) to them till this day : in the
evening to Agni, and in the morning to Surya ; and
what of the offered (milk) he then is still possessed
of, that, indeed, belongs to that blower.
18. By offering, those gods were produced in
the way in which they were produced, by it they
gained that victory which they did gain : Agni
conquered this world, Vayu the air, and Surya the
sky. And whosoever, knowing this, offers the Agni-
hotra, he, indeed, is produced in the same way in
which they were then produced, he gains that same
victory which they then gained ; — indeed, he shares
the same world with them, whosoever, knowlno^ this,
offers the Agnihotra. Therefore the Agnihotra
should certainly be performed.
Third Adhyaya. First BRAHMAiVA.
1. The Agnihotra, doubtless, is the Sun. It is
because he rose in front (agre) of that offering^ that
the Agnihotra is the Sun.
2. When he offers in the evening after sunset,
he does so thinking, ' I will offer, while he is here,
who is this (offering) ; ' and when he offers in the
morning before sunrise, he does so thinking, T will
offer, while he is here, who is this (offering) :' and
for this reason, they say, the Agnihotra is the Sun.
3. And when he sets, then he, as an embryo,
enters that womb, the fire ; and along with him thus
becoming an embryo, all these creatures become
embryos ; for, being coaxed, they lie down contented 2.
^ Apparently an etymological play on the word agnihotra =
agre hotrasya, cf. II, 2, 4, 2.
* I/ita hi j-ere (aerate, Kawva rec.) sawz^anana//.
328 i-ATAPATHA-BRAIIMAiVA.
The reason, then, why the night envelops that (sun),
is that embryos also are, as it were, enveloped.
4. Now when he offers in the evening after sunset,
he offers for the good of that (sun) in the embryo
state, he benefits that embryo ; and since he offers
for the good of that (sun) in the embryo state, there-
fore embryos here live without taking food.
4. Now when he offers in the evening after sunset,
he offers for the good of that (sun) in the embryo
state, he benefits that embryo ; and since he offers
for the good of that (sun) in the embryo state, there-
fore embryos here live without taking food.
5. And when he offers in the morning before sun-
rise, then he produces that (sun-child) and, having
become a light, it rises shining. But, assuredly, it
would not rise, were he not to make that offering :
this is why he performs that offering.
6. Even as a snake frees itself from its skin, so
does it (the sun-child) free itself from the night, from
evil : and, verily, whosoever, knowing this, offers
the Agnihotra, he frees himself from all evil, even
as a snake frees itself from its skin ; and after his
birth all these creatures are born ; for they are set
free according to their inclination.
7. Then, as to his taking out the Ahavaniya
(from the Garhapatya) before the setting of the sun ;
— the rays, doubtless, are all those gods ; and what
highest light there is, that, indeed, is either Pra^a-
pati or Indra. Now all the gods approach the house
of him who performs the Agnihotra : but whoseso-
ever (offering) they approach before the fire has been
taken out, from that the gods turn away, and he
fails in it ; and after the failure of that (offering)
from which the gods turn away, people say, that,
whether one knows it or not, the sun went down
on account of that (fire) not having been taken out.
8. And another reason why he takes out the
Ahavaniya before the setting of the sun, is this.
In like manner as, when one's better comes to visit
II KANDA, 3 ADHYAYA, I BRAHMAi\7A, 12. 329
one, he would honour him by trimming his house,
so here : for whosesoever (offering) they approach,
after the fire has been taken out, his Ahavaniya
(house) they enter, in his Ahavaniya they repose.
9. Now when he offers in the evening after the
sun has set, he thereby offers to them after they have
entered his fire-house ; and when he offers in the
morning before sunrise, he offers to them before
they go away. Therefore Asuri said, ' The Agni-
hotra of those who offer after sunrise we regard as
useless ^ : it is as if one were to take food to an
empty dwelling.'
10. That which affords (the means of) subsistence
is of two kinds ; namely, either rooted or rootless.
On both of these, which belong to the gods, men
subsist. Now cattle are rootless and plants are
rooted. From the rootless cattle eatinor the rooted
plants and drinking water, that juice is produced.
11. Now when he offers in the evening after sun-
set, he does so thinking, ' I will offer to the gods
of this life-giving juice : we subsist on this which
belongs to them.' And when he afterwards takes
his evening meal, he eats what remains of the
offering, and whereof oblative portions (bali) have
been distributed all round ^j for he who performs the
Agnihotra eats only what remains of the offering.
12. And when he offers in the morning before
sunrise, he does so thinking, ' I will offer to the gods
of this life-giving juice : we subsist on this which be-
longs to them.' And when he afterwards takes his
meal in the da)'-time, he eats what remains of the
^ Vii^^^inna, ? lit. ' cut off (from its recipient).'
^ Bali is the technical term of the portions of the daily food
that have to be assiprned to all creatures.
330 DATAPATH A-BrAhMA;VA.
offering, and whereof oblative portions have been
distributed all round ; for he who performs the Agni-
hotra eats only what remains of the offering.
13. Here now they say, — All other sacrifices come
to an end, but the Agnihotra does not come to an
end. Although that which lasts for twelve years
is indeed limited, this (Agnihotra) is nevertheless
unlimited, since, when one has offered in the evening,
he knows that he will offer in the morning; and
when one has offered in the morning, he knows that
he will again offer in the evening. Hence that
Agnihotra is unlimited, and in consequence of this
its unlimitedness, creatures are here born unlimited.
And, verily, he who thus knows the unlimitedness
of the Agnihotra, is himself born unlimited in pros-
perity and offspring.
14. Having milked ^ he puts that (milk) on (the
Garhapatya fire), because it has to be cooked.
Here now they say, ' When it rises to the brim,
then we shall offer it!' He must not however let
it rise to the brim, since he would burn it, if he
were to let it rise to the brim ; and unproductive
indeed is burnt seed : he must not, therefore, let it
rise to the brim.
15. He should not offer it without having put it
on the fire ; for since this is Agni's seed, therefore
it is hot (srzt2i, ' cooked ') ; and by putting it on the
^ For other ceremonies preceding those above, see I, 3, 3,
13 seq. According to Katy. IV, 14, i he has the Agnihotra cow
— standing south of the sacrificial ground and facing the east or
north — milked by anybody except a -Sudra. The vessel to be used
is of earthenware, and must have been made by an Arya. The
Adhvaryu then takes the vessel, and having entered the Ahavaniya
house by the cast door and passed over to the Garhapatya, puts
it there on coals previously shifted northwards from the fire.
11 KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 1 7. 33 1
fire, it is indeed heated : let him, therefore, offer (of
the milk) only after he has put it on the fire.
11 KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 1 7. 33 1
fire, it is indeed heated : let him, therefore, offer (of
the milk) only after he has put it on the fire.
16. He illumines it (with a burning straw) ^ in
order that he may know when it is done. He
then pours some water to it (with the sruva), both
for the sake of appeasement, and in order to supple-
ment the juice. For when it rains here, then plants
spring up ; and in consequence of the plants being
eaten and the water drunk, this juice is produced :
hence it is in order to supplement the juice (that he
pours water to it) ; and therefore, if it should happen
to him to have to drink pure milk, let him have one
drop of water poured into it, both for the sake of
appeasement, and in order to supplement the juice.
17. Thereupon he ladles four times (milk with
the sruva into the Agnihotra ladle-), for in a four-
fold way was that milk supplied ^ He then takes
a kindling-stick (samidh), and hastes up (to the
Ahavaniya, with the ladle) to make the libation on
the burning (stick) ^ He offers the first libation
^ According to Katy. IV, 14, 5 the Adhvaryu illumines the milk
with a burning straw ; pours some water to it with the sruva or
dipping-spoon ; then illumines it once more ; and lifts up the pot
three several times, putting it down each time further north of the
fire. Thereupon he warms the two spoons ; and wipes them with
his hand; and having warmed them once more, he says to the sacri-
ficer, 'I ladle !' The latter, while standing, replies, 'Om, ladle !'
^ For the Agnihotra-havawi, or offering-spoon (sru/^), used
at the morning and evening libation, and made of Vikankata wood
(Flacourtia Sapida), see p. 67, note 2. In the case of those who
make five cuttings from the havis (pa?«Hvattin, cf p. 192 note) he
takes five sruva- fuls. Katy. IV, 14, 10, Comm.
' Viz. by the four teats of the udder. Comm.
* While holding a billet or kindling-stick (samidh) over the
(handle of) the milk-ladle, he [first holds the latter close over the
Garhapatya fire, and thereupon] takes it to the Ahavaniya, keeping
332 5ATAPATHA-BRAHMAJVA.
(purvahuti) without putting down (the spoon) be-
side (the fire, on the grass-bunch). For, were he to
put it down beside (the fire), it would be as if, in
taking food to somebody, one were to put it down
on one's way thither. But when (he makes the hba-
tion) without previously putting it down, it is as
if, in taking food to somebody, one puts it down
only after taking it to him. The second (libation
he then makes) after putting it down : he thereby
makes these two (libations) of various vigour. Now
these two libations are mind and speech : hence he
thereby separates mind and speech from each other ;
and thus mind and speech, even while one and the
same (samana), are still distinct (nana).
1 8. Twice he offers in the fire, twice he wipes
(the spout of the spoon), twice he eats (of the milk),
and four times he ladles ^ ; — these are ten (acts), for
1 8. Twice he offers in the fire, twice he wipes
(the spout of the spoon), twice he eats (of the milk),
and four times he ladles ^ ; — these are ten (acts), for
it on a level with his mouth, except in the middle between the two
fires, where he lowers it for a moment to the level of his navel.
He then crouches down [bending his right knee, and looking east-
wards, by the north-west corner of the Ahavaniya], puts the billet
on [the centre of] the fire, and makes the first Hbation (purva-
huti) on the burning stick (see the formula, par. 30. The sacri-
ficer, as usual, pronounces the dedicatory formula, viz. ' This to
Agni!' and, ' This to Surya!' respectively). Thereupon he lays
down the ladle on the kur/^a [a grass-bunch, placed behind the
Ahavaniya fire-place, to serve as a seat, and to wipe the hands on ;
according to others, a flat piece of Vara;/a wood], then takes it up
again and silently makes the second libation (uttarahuti) on the
north part of the fire. Katy. IV, 14, 12-17 with Schol.
^ He ladles four sruva-fuls of milk into the Agnihotra ladle, and
makes in the Ahavaniya fire two libations from this milk (so
as to leave the larger quantity in the ladle to be eaten). He then
wipes twice the spout of the ladle. [In each of the two other fires
he thereupon makes likewise two libations with the sruva, of one
spoonful each.] The milk left in the ladle he eats, on the completion
of the six libations, by twice taking it out with his ring-finger.
II KAiVDA, 3 ADIIYAYA, I BRAHMAJVA, 2 1. 333
of ten syllables consists the vira^ stanza, and the
sacrifice is vira^ (shining): he thereby converts the
sacrifice into the vira^.
19. Now what he offers up in the fire, that he
offers to the gods ; and thereby the gods are (ad-
mitted to the sacrifice) ^ And what he wipes off
(the spoons), that he offers to the fathers and plants;
and thereby the fathers and plants are (admitted).
And what he eats after offering, that he offers to
men ; and thereby men are (admitted).
20. Verily, the creatures that are not allowed to
take part in the sacrifice are forlorn : to those crea-
tures that are not forlorn he thus offers a share at
the opening of the sacrifice ; and thus beasts (cattle)
are made to share in it along with (men), since
beasts are behind men ^.
21. On this point Yaf;1avalkya said, 'It (the
Agnihotra) must not be looked upon as a (havis-)
sacrifice, but as a domestic sacrifice (pakaya^;za) ;
for while in any other (havis-)sacrifice he pours into
the fire all that he cuts off (from the sacrificial dish
and puts) into the offering spoon, — here, after offer-
ing and stepping outside^, he sips water and licks
out (the milk); and this indeed (is a characteristic)
of the domestic offering.' This then is the animal
^ Tasmad deva/^ santi ; anvabhakta/^ (' allowed to share in the
sacrifice ') has probably to be supplied here from the next paragraph.
^ Instead of this paragraph, the Ka«va text reads : ' Behind men
are beasts ; behind the gods are birds, plants, trees, and whatever
else exists here. Thus he makes these creatures share in the
sacrifice, those that are not forlorn here.' Compare I, 5, 2, 4.
* Utsr/pya is variously explained by the commentators here and
on Katy. IV, 14, 27, as ' having gone out,' or ' having slowly moved
forward,' or ' having risen,' or ' having poured out (the milk).'
334 .JATAPATHA-BRAHMAJVA.
characteristic^ of that (Agnihotra), for the domestic
offering pertains to beasts (or cattle).
2 2. Now the first of these Hbations, doubtless, is
the same as that which Pra^^ipati offered in the
beginning-; and as those (gods) thereupon continued
(to sacrifice) 2, — namely, Agni, that blower (Vayu),
and S6rya, — so this second libation is offered.
23. What first libation (ptirvahuti) is made,
that is the deity of the Agnihotra*, and to that
(deity) it is accordingly offered ; and what second
one (uttarahuti) is made, that indeed is equivalent
to the Svish/akr/t (Agni, the maker of good offer-
ing) ; whence he offers it on the north part (of the
fire), since that is the region of the Svish/akr/t ^.
Moreover, this second libation is made in order to
effect a pairing, for a couple forms a productive pair.
24. These two libations, then, form a duad : the
past and the future, the born and the to-be-born, the
actual'' and the hope, the to-day and the morrow, —
(these are) after the manner of that duad.
25. The past is the self, for certain is that which
is past, and certain also is that which is a self The
future, on the other hand, is progeny; for uncertain is
that which is to be, and uncertain also is progeny.
26. The born is the self, for certain is that which
is born, and certain also is the self. The to-be-born,
^ TsssLvya.m rfipam, — that is to say, its relation to the paju or
animal sacrifice; and hence also to the ida at the havirya^na;
cf. I, 7, 4, 19.
^ See II, 2, 4, 4 seq. ^ See II, 2, 4, 18.
* That is to say, it represents the chief offering at the havir-
yagns., which is followed by the (oblation to Agni) Svish/akr/t.
See I, 7, 2, I seq.
^ See I, 7, 3, 20.
* Agatam, ' what has anived or come to pass,' 'the accomplished.'
n KANDA, 3 ADHYAYA, I BRAHMAJVA, 3 1. 335
on the other hand, is progeny ; for uncertain is what
is to be born, and uncertain also is progeny.
2 7. The actual is the self, for certain is what is actual,
and certain also is the self. And hope is progeny,
for uncertain is hope, and uncertain also is progeny.
28. The to-day is the self, for certain is what is
to-day, and certain also is the self. The morrow
is progeny, for uncertain is the morrow, and un-
certain also is progeny.
And hope is progeny,
for uncertain is hope, and uncertain also is progeny.
28. The to-day is the self, for certain is what is
to-day, and certain also is the self. The morrow
is progeny, for uncertain is the morrow, and un-
certain also is progeny.
29. Now that first libation is offered on account
of the self: he offers it with a sacred text, for certain
is the sacred text, and certain also is the self. And
that second one is offered on account of progeny :
he offers it silently, for uncertain is what (is done)
silently, and uncertain also is progeny.
30. [In the evening] he offers (the first libation),
with the text (Va^. S. Ill, 9, 10), 'Agni is the light,
the light is Agni, Svaha 1 ' and in the morning with,
' Surya (the sun) is the light, the light is Silrya,
Svaha!' Thus offering is made with the truth; for,
truly, when the sun goes down, then Agni (fire) is
the light, and when the sun rises, then Surya is the
light; and whatever is offered with the truth, that,
indeed, goes to the gods.
31. Here now Takshan recited for Aru;^i ^, who
wished to obtain holy lustre (brahmavar/^asa, in-
spired nature), 'Agni is lustre, light is lustre;' —
'Siirya is lustre, light is lustre.' Holy lustre, there-
fore, he obtains whosoever, knowing this, thus offers
the Agnihotra.
^ The Ka«va text has, — Here now Daksha said to Aru«i, ' For
one wishing to obtain brahmavar/C'asa one should offer with this
text, "Agni is lustre, light is lustre;" — " Sfirya is lustre, light is
lustre : " a brahmavarX'asin, then, he becomes for whomsoever they
so sacrifice.'
33^ DATAPATH A-BRAHMAiVA.
32. That (other text), however, has the character-
istic form of generation. In saying, * Agni is the Hght,
the Hght is Agni, Svaha!' he encloses that seed, the
light, on both sides with the deity; and the seed, thus
enclosed on both sides, is brought forth : thus enclos-
ing it on both sides he causes it to be brought forth.
2,;^. And when, in the morning, he says, ' Surya
is the light, the light is Surya, Svaha!' he encloses
that seed, the light, on both sides with the deity, and
the seed, thus enclosed on both sides, is brought
forth : thus enclosing it on both sides he causes it to
be brought forth ; and this, indeed, is the charac-
teristic form of generation.
34. But GivsAa. ATailaki said \ ' Aru;^i merely causes
conception to take place, not birth : let him there-
fore offer w^ith that (text, in par. 32) in the evening.
35. ' Then, in the morning, by the text, "The light
is Surya, Siirya is the light," he places that seed, the
light, outside by means of the deity ; and the seed
thus brought outside he causes to be born.'
32) in the evening.
35. ' Then, in the morning, by the text, "The light
is Surya, Siirya is the light," he places that seed, the
light, outside by means of the deity ; and the seed
thus brought outside he causes to be born.'
36. They also say, Tn the evening he offers Surya
in Agni, and in the morning he offers Agni in Surya 2.'
Such, indeed, is the case with those who offer after
sunrise ; for when the sun sets then Agni is the light,
and when the sun rises then Surya is the light.
Here no offence is committed on his (the sacrificer's)
part ; but an offence is indeed committed where
offering is not made distinctly to that deity (viz. Agni
or Starya resp.), which is the deity of the Agnihotra.
^ I have made Givala's speech extend to the end of par. 35, as is
done, no doubt correctly, in the Kawva text.
^ The Ka«va has, — Now they say, 'In the evening they offer
Agni in Surya, and in the morning they offer Surya in Agni.'
But see the formulas (par. 30), where 'light' is to be taken as Surya
and Agni respectively.
II KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 39. 337
He says\ ' Agni is the light, the hght is Agni, Svaha!'
and not, 'To Agni Svaha!' and in the morning,
'Silrya is the Hght, the Hght is Surya, Svaha!' and
not, 'To Stirya Svaha !'
37. He may also offer (in the evening) with this
text (Va^. S. HI, lo), 'Along with the divine Savi-
tri — ,' whereby it (the sacrifice) becomes possessed of
Savitre for his impulsion; ' — along with the Night,
wedded to Indra — ,' whereby he effects a union
with the night, and makes it (the sacrifice) possessed
of Indra, for Indra is the deity of the sacrifice;
' — may Agni graciously accept! Svaha!' whereby he
offers to Agni in a direct manner.
2)^. And in the morning with, 'Along with the
divine Savitr2 — ,' whereby it becomes possessed
of Savitr2 for his impulsion ; ' — along with the
Dawn, wedded to Indra,' or ' along with the Day
. . . . — ,' whereby he effects a union either with
the day or the dawn '^, and makes it (the sacrifice)
possessed of Indra ; for Indra is the deity of sa-
crifice; ' — may Starya graciously accept! Svaha!'
whereby he offers to Siirya directly : hence he may
offer in this way.
39. They then spake, * Who shall offer this unto
us ?' — ' The priest (brahma;^a) !' — ' Priest, offer this
unto us!' — 'What is to be my share then?' — 'The
residue of the Agnihotra!' Now what he leaves in
^ Here the Kawva text begins a new paragraph. The author's
object seems to be to show that those who offer the Agnihotra
after sunrise, commit a mistake in not offering to Sfirya unmis-
takably ; for while before sunrise, Sfirya is still reposing in Agni,
and the oblation, in being poured into the fire, is consequently
made to Siirya directly, those offering after sunrise should rather
use the formula ' To Surya Svaha!' Cf. paragraph 9.
^ Instead of ' ahnaw voshasa/^ va,' I adopt ' ahna voshasa va/
from the Kawva reading ' ushasa vahna va.'
[12] Z
338 DATAPATH A-BRAHMAJVA.
paragraph 9.
^ Instead of ' ahnaw voshasa/^ va,' I adopt ' ahna voshasa va/
from the Kawva reading ' ushasa vahna va.'
[12] Z
338 DATAPATH A-BRAHMAJVA.
the ladle, that is the residue of the Agnihotra;
and what remains in the pot, is as (the rice for
oblations which) one takes out from the enclosed
part (of the cart) K And if any one is to drink it,
at least none but a Brahman must drink it-: for
it is put on the fire (and thereby consecrated), and
hence none but a Brahman must drink it.
Second BRAHMAiVA.
1. Verily, in him that exists ^ these deities reside,
to wit, Indra, king Yama, Nart'a the Naishadha*
(king), Anai-nat Sangamana, and Asat Pi?;2sava.
2. Now Indra, in truth, is the same as the Aha-
vaniya ; and king Yama is the same as the Garha-
patya; and Na^a Naishadha is the same as the
Anvaharyapa/^ana (Dakshi/^a fire) ; and because
day by day they take that (fire) to the south, there-
fore indeed they say that day by day Na^a Nai-
shadha carries king Yama^ (further) south.
3. And again what fire there is in the hall
(sabha), that is the same as Anainat Sangamana:
Ana^vat (not eating) it is for the reason that people
^ Yatha pari«aho nirvaped evam tat. The Kawva text has :
Yatha (yaya MS.) kosh//^a paii«aho va nirmimitaiva;/z tat.
2 Or, 'anybody may drink it, but none but a Brahman may
drink it.' According to the Schol. on Katy. IV, 14, 11, the milk
which is left in the pot may be drunk by a Brahman, but by no
one else; not even in his own house is a Kshatriya or Vaijya
allowed to drink it.
' The commentator takes it, ' in whatever (sacrificer) exists.' The
(Oxf. MS. of the) Ka;;va text has nothing corresponding to the
second and third Brahmawas.
* The printed text has Naishidha. See Weber, Ind. Stud. I,
p. 225 seq.
^ Here Yama is apparently taken as (the god of) death and
destruction, caused, as Professor Weber suggests, by the warlike
expeditions of Na^/a, king of Nishadha, in the south.
II KANDA, 3 ADHYAYA, 2 BRAHMAJVA, 6. 339
approach it before they eat. And that (place) where
they throw the ashes they remove (from the fire-
places) is the same as Asat Pa;?^sava. And whosoever
knows this, thus gains all those worlds, traverses all
those worlds, thinking, ' In me those gods reside.'
4. Now as to rendering homage to (upasthana,
lit. standing near) these (fires). When in the even-
ing and morning (after the Agnihotra) he stands
by the Ahavaniya, and sits down by it, that is the
homage rendered to that (fire). And when, on
stepping back to the Garhapatya, he either sits or
lies down, that is the homage rendered to that
(fire). And when, in walking (out of the sacrificial
ground), he remembers the Anvaharyapa/^ana, and
thus, in his mind, tarries near it, that is the homage
rendered to that (fire).
And when, on
stepping back to the Garhapatya, he either sits or
lies down, that is the homage rendered to that
(fire). And when, in walking (out of the sacrificial
ground), he remembers the Anvaharyapa/^ana, and
thus, in his mind, tarries near it, that is the homage
rendered to that (fire).
5. And again, before taking food in the morning,
having sat down for a moment in the hall, he may
also, if he like, walk round (the Sabhya or hall-fire),
— and this is the homage rendered to that (fire).
And when he steps near where lie the ashes removed
(from the fire-places) that is the homage rendered
to that (fire). And thus homage has been rendered
to those deities of his.
6. Now the Garhapatya (householder's fire) has
the sacrificer for its deity; and the Anvdharyapa/'ana
(southern fire) has his foe for its deity : hence they
should not take over that (southern fire) every day
(from the Garhapatya) ; and he indeed has no enemies,
for whomsoever, knowing this, they do not take it
over every day. Indeed, it is the Anvahiryapa/^ana^
* That is, the fire on which the Anvaharya mess of rice, the
priests' Dakshi«a at the new and full-moon sacrifice, is cooked.
See I, 2, 3, 5 ; p. 49, note i.
Z 2
340 5ATAPATHA-BRAHMAiVA.
7. Let them only take it over on the fast-day (of
the new and full-moon sacrifice), when they are about
to sacrifice on this (the Ahavaniya fire) : thus that
(southern) one is taken over in order to prevent
failure on his (the sacrificer's) part.
8. Or they may also take it over to a new dwell-
ing ; and let them then cook on it food (other than
meat) for the priests to eat. And should he not be
able to procure anything to cook, let him order the
milk of a cow to be put thereon and let the priests be
asked to drink it. And his enemies will indeed fare
ill, for whomsoever, knowing this, they do so : let
him, therefore, endeavour by all means to do so.
9. Now when it is first kindled, and there is as
yet nothing but smoke, then indeed that (fire) is Rudra.
And if any one (Kshatriya) desires to consume food (be-
longing to others), — even as Rudra seeks after these
creatures, now with distrust, now with violence, now
in striking them down, — let him offer then : and,
assuredly, he who, knowing this, offers then (when
the fire has just been lighted), obtains that food.
10. And when it burns rather brightly, then
indeed that (fire) is Varu;/a. And if any one de-
sires to consume food, — even as Varu;^a seeks after
these creatures, now, as it were, seizing on them,
now with violence, now in striking them down, — let
him offer then : and, assuredly, he who, knowing this,
offers then, obtains that food.
11. And when it is in full blaze, and the smoke
whirls upwards with the utmost speed, then indeed
that (fire) is Indra. And if any one wishes to
be like Indra in splendour and glory, let him
offer then : and, assuredly, he who, knowing this,
offers then, obtains that food (object).
II KANDA, 3 ADHYAYA, 2 BRAHMAiVA, I 7. 34T
And if any one wishes to
be like Indra in splendour and glory, let him
offer then : and, assuredly, he who, knowing this,
offers then, obtains that food (object).
II KANDA, 3 ADHYAYA, 2 BRAHMAiVA, I 7. 34T
12. And when the flame of the waning (fire) gets
lower and lower, and (burns) as it were sideways,
then, indeed, that (fire) is Mitra. And if any one
desires to consume food here through the kindness
(maitra, of others), — as one of whom they say,
' Truly, this Brahman is everybody's friend, he
harms not any one,' — let him offer (the Agnihotra)
then : and, assuredly, he who, knowing this, offers
then (when the fire gets low), obtains that food.
13. And when the coals are glowing intensely,
then, indeed, that (fire) is the Brahman. And if
anybody wishes to become endowed with holy lustre
(brahmavar/^asin), let him offer then: and, as-
suredly, he who, knowing this, offers then, obtains
that food (object).
14. Let him endeavour to adhere to some one of
these (gods or fires) for a year, whether he (the house-
holder) himself offer (the Agnihotra) or some one
else off'er for him. If, on the other hand, he offers
now in this way, now in another, it is just as if, in
diesfinsf for water or some other food, one were to
leave off in the midst of it. But if he offers
uniformly, it is just as if, in digging for water or
some other food, one lays it open forthwith.
15. Indeed, these offerings are, as it were, the
spades for (the digging up of) food ; and, assuredly,
whosoever, knowing this, offers the Agnihotra, pro-
cures food.
16. Now the first libation (ptlrvahuti) represents the
gods, and the second (uttarahuti) represents the men,
and what remains in the ladle represents cattle.
17. Only a little he offers for the first libation,
somewhat more for the second, and still more he
leaves in the ladle.
342 .SATAPATHA-BRAHMAA^A.
1 8. The reason why he offers only a h'ttle for the
first libation, is that the gods are fewer than men ;
and why he offers somewhat more for the second
libation, is that men are more numerous than the
gods ; and why he leaves still more in the ladle, is
that cattle are more numerous than men. And,
verily, whosoever, knowing this, offers the Agnihotra,
his cattle will be more numerous than those (human
beings) that have to be supported by him : for he,
indeed, is in a prosperous condition whose cattle are
more numerous than those (human beings) dependent
on his support.
Third BRAiiMAiVA.
1. Now when Pra^apati, in creating living beings,
created Agni, the latter, as soon as born, sought to
burn everything here : and so everybody tried to
get out of his way^ The creatures then existing
sought to crush him. Being unable to endure
this, he went to man.
Third BRAiiMAiVA.
1. Now when Pra^apati, in creating living beings,
created Agni, the latter, as soon as born, sought to
burn everything here : and so everybody tried to
get out of his way^ The creatures then existing
sought to crush him. Being unable to endure
this, he went to man.
2. He said, ' I cannot endure this : come, let me
enter into thee ! Having reproduced me, maintain
me ; and as thou wilt reproduce and maintain me in
this world, even so will I reproduce and maintain
thee in yonder world!' He (man) replied, 'So be it.'
And having reproduced him, he maintained him.
3. Now when he establishes the two fires, he
reproduces that (Agni) ; and having reproduced him,
he maintains him ; and as he reproduces and main-
tains him in this world, even so does he (Agni)
reproduce and maintain him in yonder world.
4. One must not, therefore, remove it (the sa-
crificial fire from the hearth) prematurely, for too
^ Ity abilam asa, i. e. ' there was a (general rush) to a hole,' (or
perhaps ' to the outlet.')
II KANDA, 3 ADHYAYA, 3 BRAHMAiVA, 8. 343
soon it languishes for him ; and as it languishes for
him too soon in this world, even so does it languish
for him too soon in yonder world : "one must not,
therefore, remove it prematurely.
5. And when he dies, and they place him on the
(funeral) fire, then he is reproduced from out of the
fire; and he (Agni) who heretofore was his sonS
now becomes his father.
6. Hence it has been said by the Rishis (Rig-
veda I, 89, 9), * A hundred autumns (may there be)
before us, O gods, during which ye complete the
life-time of our bodies, during which sons become
fathers! do not cut us off, midway, from reaching
the full term of life!' for he (Agni) who is the son,
now in his turn becomes the father: this, then, is
why one must establish the fires.
7. Now yonder burning (sun) doubtless is no
other than Death ; and because he is Death, there-
fore the creatures that are on this side of him die.
But those that are on the other side of him are the
gods, and they are therefore immortal. It is by the
rays (or reins, thongs, ra^mi) of that (sun) that all
these creatures are attached to the vital airs (breaths
or life), and therefore the rays extend down to the
vital airs.
8. And the breath of whomsoever he (the sun)
wishes he takes and rises, and that one dies. And
whosoever goes to yonder world not having escaped
that Death, him he causes to die again and again in
yonder world, even as, in this world, one regards not
him that is fettered, but puts him to death whenever
one wishes.
1 Viz. inasmuch as the householder, by the Adhana, produces,
generates Agni.
344 .SAtAPATHA-BRAHMAiVA.
1 Viz. inasmuch as the householder, by the Adhana, produces,
generates Agni.
344 .SAtAPATHA-BRAHMAiVA.
9. Now when, in the evening after sunset, he
offers two libations, then he firmly plants himself on
that Death with those fore-feet of his; and when,
in the morning before sunrise, he offers two libations,
then he plants himself on that Death with those
hind-feet of his. And when he (the sun) rises,
then, in rising, he takes him up and thus he (the
sacrificer) escapes that Death. This, then, is the
release from death in the Agnihotra : and, verily,
he who knows that release from death in the Agni-
hotra, is freed from death again and again.
10. What the arrow-head is to the arrow, that
the Agnihotra is to sacrifices. For whither the
head of the arrow f^ies, thither the whole arrow
flies : and so are all his works of sacrifice freed by
this (Agnihotra) from that Death.
11. Now day and night, revolving, destroy (the
fruit of) man's righteousness in yonder world. But
day and night are on this side (of the sun) from him
(after he has gone up to heaven) ; and so day and
night do not destroy (the fruit of) his righteousness.
12. And as, while standing inside a chariot, one
would look down from above on the revolving
chariot-wheels, even so does he look down from on
high upon day and night : and, verily, day and night
destroy not the reward of him who thus knows
that release from day and night.
13. [The sacrificer] having gone round the Aha-
vaniya, (after entering) from the east \ passes
^ According to Katy. IV, 13, 12 [and Schol.], the householder
[after taking out the fires and performing his regular twilight
adoration (sandhya), that is, muttering the Savitri, Rig-veda
III, 62, lo (see -Sat. Br. II, 3, 4, 39), when the sun has half disap-
peared or until it becomes visible ; cf. Ajval. Gr/hyas. XX, 3, 7]
passes between the Garhapatya and Dakshiwa fires, or south of them,
II KANDA, 3 ADHYAYA, 3 BRAHMAiVA, 1 6. 345
between (it and) the Garhapatya (to his seat). For
the gods do not know (this) man^; but when he now
passes by them between (the fires), they know him,
and think, ' This is he that now offers to us.'
Moreover, Agni (the fire) is the repeller of evil ;
and these two, the Ahavaniya and Garhapatya, repel
the evil from him who passes between them ; and
the evil being repelled from him, he becomes a very
light in splendour and glory.
14. On the north side is the door of the Agni-
hotra^: thus (he approaches it) as he would enter
(a house) by a door. If, on the other hand, he were
to sit down after approaching from the south, it would
be as if he walked outside.
15. The Agnihotra, truly, is the ship (that sails)
heavenwards. The Ahavaniya and Garhapatya are
the two sides ^ of that same heavenward-bound
ship; and that milk-offerer is its steersman.
16. Now when he walks up towards the east,
then he steers that (ship) eastwards towards the
15. The Agnihotra, truly, is the ship (that sails)
heavenwards. The Ahavaniya and Garhapatya are
the two sides ^ of that same heavenward-bound
ship; and that milk-offerer is its steersman.
16. Now when he walks up towards the east,
then he steers that (ship) eastwards towards the
[enters the Ahavaniya house by the east door], circumambulates
the fire from right to left (apadakshi^zam), and sits down in his
place (south of the Ahavaniya fire and altar). The same circum-
ambulation is performed by the wife, who thereupon sits down
in her place, south-west of the Garhapatya.
^ Or, ' the gods are not aware of (this) man' (na vai deva manu-
shyaw viduy^). The gods are supposed to be assembled around
the altar; see I, 3, 3, 8.
2 I do not understand this, there being no door on the north
side of the Ahavaniya fire-house. According to the commentator
this passage is directed against those who make the sacrificer betake
himself to the Ahavaniya from (or along) the south; and he
quotes the words ' dakshiwena va' from Katyayana, apparently IV,
13, 12, where it is said that the sacrificer, in going to the Ahavaniya,
has to pass between the two western fires, ' or south of them.'
^ 'Naumaw^e' ? according to the commentator = bhitti (the
two walls or sides). The Petersb. Diet, proposes ' the two rudders
(or oars).'
34^ 5ATAPATIIA-BRAHMAi\rA.
heavenly world, and he gains the heavenly world by
it. When ascended from the north it makes him
reach the heavenly world ; but if one were to sit
down in it after entering from the south, it would
be as if he tried to enter it after it has put off and
he were left behind and remained outside.
17. And again, the stick which he puts on the
fire (corresponds to) a brick, and the formula where-
with he offers is the Ya^us-text wherewith he puts
on that brick ^ ; and when the brick is put on, then
a libation is made : hence those same libations of
the Agnihotra are offered on his pile of bricks ^
18. The fire, assuredly, is Pra^apati, and Pra^a-
pati is the year. Year after year, therefore, is his
Agnihotra consummated with the piled-up fire-altar ;
and year after year does he obtain the piled-up fire-
altar, whosoever, knowing this, offers the Agnihotra.
19. Seven hundred and twenty eighties of Ri\^-
verses (he should recite at the Agnihotra in the
course of a year). When he offers the Agnihotra
in the morning and evening, then there are two
libations : hence those libations of his, in the course
of a year, amount to —
20. Seven hundred and twenty. Thus, indeed,
his Agnihotra is accomplished, year after year, with
the great chant ^; and year after year does he obtain
^ Viz. at the AgniX'ayana, or piling up of the brick-altars at
the Soma-sacrifice. As to the putting on of the stick, see II, 3, i,
17. The Kawva text of theVd^'. S. (but not that of the Brahm.)
gives the formula ' Agni^yotishaw (Siirya^yotisha/?/, in the morn-
ing) tva vayumatim,' &c. See Katy. IV, 14, 13 ; 15, 9.
As to the putting on of the stick, see II, 3, i,
17. The Kawva text of theVd^'. S. (but not that of the Brahm.)
gives the formula ' Agni^yotishaw (Siirya^yotisha/?/, in the morn-
ing) tva vayumatim,' &c. See Katy. IV, 14, 13 ; 15, 9.
^ After the completion of the fifth, and last, layer of the brick-
altar, oblations of various materials are made thereon; especially
the 6'atarudriyahoma, consisting of 425 single oblations; ^"at.
Br IX, I, I, I seq., 2, i, i seq.
* The mahad (or, br^Tiad) uktha or great chant, which marks
II KAiVDA, 3 ADHYAYA, 4 BRAHMAiVA, 4. 347
the great chant, whosoever, knowing this, offers the
Agnihotra.
Fourth BRAHMAivA.
1. Once on a time the gods deposited with Agni
all their beasts, both domestic and wild ; either be-
cause they were about to engage in battle or from a
desire of free scope, or because they thought that he
(Agni) would protect them as the best protector.
2. Now Agni coveted them, and seizing them he
entered the night with them. ' Let us go back
thither,' said the gods, and betook themselves to
where Agni was concealed. Now they knew that he
had entered there, that he had entered the night ;
and when the night returned in the evening, they
approached him and said, ' Give us our beasts ! give
us back our beasts!' Agni then gave them back
their beasts.
3. For this then let him respectfully approach
the two fires : the fires are givers, and thereby he
supplicates them. Let him approach them in the
evening, for in the evening the gods approached
(Agni). And whosoever, knowing this, approaches
(the two fires), to him, indeed, they grant cattle.
4. Then as to why he should not approach them.
Now in the beginning both the gods and men were
together here. And whatever did not belong to the
men, for that they importuned the gods, saying,
' This is not ours : let it be ours !' Being indignant
the conclusion of the Agni-^ayana, consists of 3 x 80 trika.s
(strophes of three verses each), or together 720 verses. On the
frequent use of number 80 in the fire-ritual, see Weber, Ind. Stud.
XIII, p. 167.
34^ ^ATAPATIIA-BRAHMAJVA.
at this importunity, the gods then disappeared.
Hence (it may be argued) one should not approach
(the fires), fearing lest he should offend them, lest
he should become hateful to them.
5. Then as to why he should nevertheless ap-
proach (the fires). The sacrifice, assuredly, belongs
to the gods, and the prayer for blessing to the
sacrificer. Now the (Agnihotra) libation, doubtless,
is the same as the sacrifice; and what he does ^
in now approaching (the fires), that indeed is the
sacrificer's prayer for blessing.
The sacrifice, assuredly, belongs
to the gods, and the prayer for blessing to the
sacrificer. Now the (Agnihotra) libation, doubtless,
is the same as the sacrifice; and what he does ^
in now approaching (the fires), that indeed is the
sacrificer's prayer for blessing.
6. And again, why he should not approach (the
fires). Whosoever follows either a Brahman or
Kshatriya, praising him, thinking, ' He will give
me gifts, he will build me a house,' to him, if he
strives to please him both in speech and deed, that
(master of his) will think himself bound to give
gifts. Whosoever, on the other hand, says, 'What
art thou to me, that givest me nothing?' him that
(master) is likely to hate, to become disgusted with.
Hence one should not approach (the fire) ; for by
kindling and offering in it, he already supplicates it,
and he should not therefore approach (and importune
it again).
7. And again, why he should nevertheless ap-
proach (the fires). He alone that asks finds a giver;
and the master, moreover, knows nothing of his
dependent. But when the latter says, ' I am thy
dependent: support me!' then he does know him,
and feels himself bound to support him. Let him
therefore approach (the fires). This then is the
' The Ka«va text has : ' And when he approaches (the fires),
that (represents) the sacrificer's wish for blessing : what there is here
for him, that indeed he thereby makes his own (atmani kurute).'
II KAiVJDA, 3 ADHYAYA, 4 BRAHMAiVA, II. 349
whole (argument) as to why one should approach
(the fires).
8. Now that (fire) being Pra^apati, — when the
Agnlhotra is offered, he casts the seed of all that
he rules over, of all that is after his manner : and
by approaching (the fire) one imitates (him in) all
this, one reproduces all this ^
9. He begins to pray ^ with the verse (Va^. S.
Ill, 11) containing the word 'upon (upa).' Now
the word ' upon ' means this (earth), and that in
a twofold way : for whatever is produced here,
that is produced upon (upa-^an) this (earth); and
whatever decays, that is buried (upa-vap^) in this
(earth) : hence there is here imperishable, ever-
increasing abundance, and with that imperishable
abundance he begins.
10. He prays, 'Entering upon the worship — ,'
worship (adhvara) doubtless means sacrifice : ' en-
tering upon the sacrifice ' is what he means to say.
*-^Let us offer prayer to Agni — ,' for he is indeed
about to offer prayer to him ; ' — to him who hears
us even from afar!' thereby he means to say, 'Al-
though thou art afar from us, yet do thou hear this
our (prayer), do thou so far think well of it !'
11. [He continues, Vi^. S. HI, 12], 'Agni, the head,
^ Or, 'this Air {idsLm sarvam). The Ka?/va text has bhii-
manam, ' abundance,' instead.
[He continues, Vi^. S. HI, 12], 'Agni, the head,
^ Or, 'this Air {idsLm sarvam). The Ka?/va text has bhii-
manam, ' abundance,' instead.
^ The mode of approaching and worshipping the fires (agny-
upasthana) detailed in pars. 9-41 is ascribed to Vatsapri (author
of Rig-vedalX, 68; X, 45 and 46), and therefore termed vatsapra-
upasthana. It is, however, also called mahopasthana (or dir-
ghopasthana), or great (long) worship, as distinguished from the
so-called kshullakopasthana (or laghfipasthana), or little
(short) worship, described in II, 4, i, and ascribed to Asuri.
* Or ' upa-kiryate,' according to the Ka7/va text.
350 ^atapatha-brAhmaa^a.
the summit of the sky ; he, the lord of the earth,
animates the seeds of the waters.' He thereby fol-
lows (and praises) him : — even as a supplicant would
speak politely, ' Surely thou art the descendant of
so and so ! surely thou art able to do this ! ' so (he
does) by this (verse).
12. Thereupon the verse to Indra and Agni (Va^.
S. Ill, 13), 'You two, O Indra and Agni, I will
invoke ; you two I will delight together with kindly
office ; you two, the givers of strength and wealth,
— you two I invoke for the obtainment of strength!'
Indra, doubtless, is the same as that burning (sun);
when he sets, then he enters the Ahavaniya; — hence
he now approaches these two that are thus united,
thinking, ' May the two, united, grant me favours :'
this is why the Indra- Agni (verse is muttered).
13. [He continues, ib. 14 seq.], * This is thy natural
womb, whence born thou shonest forth : knowing
this, arise, O Agni, and increase our substance!' —
substance, doubtless, means affluence: 'grant to us
ever-increasing affluence!' is what he thereby says.
14. * First was he founded by the founders here,
the best offering priest, worthy of praise at the
sacrifices ; he whom Apnavana and the Bh?7gus
kindled S shining brightly in the wood, and spreading
from house to house :' — even as a supplicant would
speak politely, ' Surely thou art the descendant of so
and so! surely thou art able to do this!' so in this
(verse). And what he (Agni) really is, as such he
speaks of him when he says ' spreading from house
to house,' for he does indeed spread from house
to house.
^ Or, as Grassmann, in his translation of the Jiiksamhiia., takes it,
' he whom the active Bhr/gus kindled.'
II KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 20. 35 1
15. 'In accordance with his old (pratna) splen-
dour, the dauntless have milked the shining juice
from the wise one that oriveth a hundredfold.' The
o
richest of gifts, indeed, is the hundredfold gift ; and
in order to obtain that (giver) he says, ' the wise
one that giveth a hundredfold.'
35 1
15. 'In accordance with his old (pratna) splen-
dour, the dauntless have milked the shining juice
from the wise one that oriveth a hundredfold.' The
o
richest of gifts, indeed, is the hundredfold gift ; and
in order to obtain that (giver) he says, ' the wise
one that giveth a hundredfold.'
16. This is a hymn of six verses collected (from
the 7?/k) ; the first of them containing (the word)
'upon,' and the last containing (the word) 'old'
(pratna). And this we recited, because she (the
earth) is the one that contains the (word) ' upon ;'
and that which is ' old ' doubtless is yonder (sky), for
as many gods as there were ' of old,' in the beginning,
so many gods there are now, and hence the ' old '
means yonder (sky). Now within these two (worlds)
all desires are contained; and these two are in accord
with each other for his (the sacrificer's) benefit, and
concede all his wishes.
1 7. Thrice he mutters the first (verse) and thrice
the last ; for of threefold beginning are sacrifices,
and of threefold termination : therefore he mutters
thrice the first and the last (verses).
18. Now, in offering the Agnihotra, whatever mis-
take one commits, either in word or deed, thereby
he injures either his own body, or his life, or his
vigour, or his offspring.
19. Accordingly (he mutters the texts, Vaf. S.
Ill, 17),' Thou, O Agni, art the protector of bodies :
protect my body ! Thou, O Agni, art the giver of
life : give me life ! Thou, O Agni, art the giver of
vigour : give me vigour ! O Agni, what defect
there is in my body, supply that for me ! '
20. And whatever mistake he commits, in offering
the Ao-nihotra, either in word or deed, thereby he
352 DATAPATH A-BRAHMAiVA.
injures either his own body, or his Hfe, or his vigour,
or his offspring: *make that up for me!' he thereby
says ; and accordingly that (defect) is again made
up for him.
2 1. [He continues, Va^. S. Ill, i8], ' Kindled, we
enkindle thee, the brilliant one, a hundred winters — ;'
he thereby says, 'may we live a hundred years;'
and ' so long we enkindle thee, the great one,' he
says, when he says ' we enkindle thee, the brilliant
one.' ' — We, the vigorous — thee, the invigorating;
we, the strong — thee, the giver of strength — ;*
whereby he says, * may we be vigorous, mayest thou
be invigorating ! may we be strong, mayest thou be
a giver of strength!' ' — We, the uninjured — thee,
the uninjurable injurer of enemies !' whereby he says,
* by thine aid may we render our enemies utterly
miserable!'
2 2. *0 thou, rich in lights, may I safely reach
thine end!' this he mutters thrice. She that is
rich in lights (/^itravasu) doubtless is the night,
since the latter, as it were, rests (vas) after gathering
together the lights (/C-itra) : hence (at night) one
does not see clearly (/C- it ram) from afar.
She that is
rich in lights (/^itravasu) doubtless is the night,
since the latter, as it were, rests (vas) after gathering
together the lights (/C-itra) : hence (at night) one
does not see clearly (/C- it ram) from afar.
23. Now it was by means of this same (text) that
the y?/shis reached safely the end of the night ; and
because of it the evil spirits, the Rakshas, did not
find them : by it, therefore, he also now reaches
safely the end of the night ; and because of it the
evil spirits, the Rakshas, find him not. — This much
he mutters while standing.
24. Thereupon, while seated, (he mutters, Va^.
S. Ill, 19 seq.), 'Thou, O Agni, hast attained to
Starya's lustre — ;' this he says, because, in setting,
the sun enters the Ahavaniya ; ' — to the praise
II KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 27. 353
of the i^zshis — ;' this he says, because he him-
self now approaches (and worships, praises, the
fire); ' — to the favourite abode (or dainty);' his
(Agni's) favourite abode doubtless are the offerings :
' to offerings ' he thereby says. ' — May I attain to
long life, to lustre, to offspring, to increase of wealth !'
whereby he says, 'Even as thou didst attain to
those (qualities), so may I attain to long life,
lustre, offspring, affluence, — that is to say, to
prosperity.'
25. He then approaches the cow\ with the text
(Vaf. S. Ill, 20), 'Food ye are: may I enjoy your
food! wealth ye are: may I enjoy your wealth!' —
whereby he means to say, 'whatever energies are
yours, whatever riches are yours, may I enjoy them.'
— 'Strength ye are: may I enjoy your strength!'
whereby he says, ' sap ye are : may I enjoy your
sap!' — 'Affluence ye are: may I enjoy your
affluence !' whereby he says, 'abundance ye are : may
I enjoy your abundance !'
26. 'Ye prosperous ones, disport yourselves — ;'
cattle are prosperous : therefore he says, ' ye pros-
perous ones, disport yourselves — ;' ' — in this seat,
in this fold, in this place, in this homestead : remain
here, go not from hence !' this he says with reference
to himself, — ' go not away from me ! '
27. He then touches the cow, with the text (Va^.
S. HI, 22 a), ' Motley thou art, of all shapes;' —
for cattle are indeed of all shapes : therefore he calls
her all-shaped; ' — come to me with sap and pos-
session of cattle !' when he says ' with sap,' he means
^ Viz. the Agnihotra cow, which has suppHed the milk for the
morning and evening Ubation ; or any cow, if other material than
milk be used.
[12] A a
354 S-ATAPATHA-BRAHMAiVA.
to say 'with juice;' and when he says 'with posses-
sion of cattle,' he means to say ' with abundance.'
28. He then steps up to the Girhapatya, and
renders homage to it, with the text (ib. 22 b),
' Thee, O Agni, illuminer of the nighty we ap-
proach day by day with prayer, paying homage
unto thee.' He thus renders homage to it in order
that it may not injure him.
He then steps up to the Girhapatya, and
renders homage to it, with the text (ib. 22 b),
' Thee, O Agni, illuminer of the nighty we ap-
proach day by day with prayer, paying homage
unto thee.' He thus renders homage to it in order
that it may not injure him.
29. [He continues, ib. 23 seq.], ' Thee that rulest
over the sacrifices, the brilliant guardian of the
sacred rite, thriving in thine own house;' — whereby
he means to say, * thine own house is this (house) of
mine : make it ever more flourishing for us !'
30. ' O Agni, be thou accessible unto us, even as
a father is to his son! lead us unto well-being!' —
whereby he says, * As a father is easy of access to
his son, and the latter in no wise injures him, so
be thou easy of access to us, and may we in no
wise injure thee!'
31. Then the dvipada verses (V4^. S. HI, 25, 26),
' O Agni, be ever nigh unto us, a kindly guardian
and protector ! as wealthy Agni, famed for wealth,
come hither and bestow on us glorious riches ! Thee,
the most bright and resplendent, we now approach
for happiness to our friends : be with us, hear our
call, and keep us safe from every evil-doer ! '
32. Now when he approaches the Ahavaniya, he
prays for cattle : he therefore approaches it with
metres great and small, since cattle are of great and
small size. And when he approaches the Girha-
^ Doshavastar, ' the illuminer of the dusk;' or perhaps, as
Professor Ludwig proposes, ' We approach thee, day by day, at
dusk and dawn (in the evening and morning), with prayer.'
11 KAiVDA, 3 ADHYAYA, 4 BRAHMAiVA, 37. 355
patya, he prays for men : hence the first tristich is in
the gayatri metre, since the gayatri is Agni's metre,
and he thus approaches him with his own metre.
T,^. Thereupon (he mutters) the dvipada (two-
footed) verses. The dvipada, doubtless, is man's
metre, since man is two-footed, and men are there-
with prayed for: and as he now prays for men,
therefore (he uses) dvipadi verses. And whoso-
ever, knowing this, approaches (the two fires), be-
comes possessed both of cattle and men.
34. He then goes (again) to the cow, with the
text (Vd^. S. Ill, 27), 'O Ida, come hither! O Aditi,
come hither!' for both Id^ and Aditi are cows. He
touches her with, 'Come hither, ye much-desired!'
— for men's wishes are fixed on them, and hence he
says, 'come hither, ye much-desired;' — 'Let there be
for me the fulfilment of wishes from you!' whereby
he says, ' may I be dear to you ! '
35. Thereupon, while standing between the Aha-
vaniya and Gdrhapatya and looking eastward at the
(former) fire, he mutters (Va^. S. HI, 28-30), ' O
Lord of prayer, make him sweet-voiced, the offerer
of Soma, Kakshivat, U^'i^'s son! — Be he with us,
he the opulent, the killer of woe, the bestower of
wealth, the increaser of prosperity, he the nimble ! —
Let not the curse of the evil-doer reach us, nor the
guile of the mortal : preserve us, O Lord of prayer !'
— Be he with us,
he the opulent, the killer of woe, the bestower of
wealth, the increaser of prosperity, he the nimble ! —
Let not the curse of the evil-doer reach us, nor the
guile of the mortal : preserve us, O Lord of prayer !'
36. Now when he approaches the Ahavaniya, he
approaches the sky ; and when (he approaches) the
Garhapatya, (he approaches) the earth. Hereby
now (he approaches) the ether, that being Brzhas-
pati's region ; and that region he thereby approaches :
this is why he mutters the prayer to B/Vhaspati.
37. [He continues, Va^. S. HI, 31-33], ' May the
A a 2
356 5'ATAPATHA-BRAHMAiVA.
mighty, the heavenly, the unassailable favour of the
three, Mitra, Aryaman, and Varu;2a, be (with us) !
For the wicked enemy lords it not over them (that
are protected by these gods), neither at home nor on
dangerous paths : for those sons of Aditi bestow
undying light on the mortal that he may live !' — In
this (prayer) he says, ' nor on dangerous paths ;' for
dangerous indeed are the paths that lie between
heaven and earth : those he now walks, and therefore
he says, 'nor on dangerous paths.'
38. Then follows a verse to Indra (Va^. S. Ill,
34) ; for Indra is the deity of the sacrifice, and with
Indra therefore he now connects the fire-worship :
* At no time, O Indra, art thou barren; and never
dost thou fail the worshipper — ;' the worshipper,
doubtless, is the sacrificer : ' never dost thou harm
the sacrificer,' this is what he thereby says : ' — but
more and evermore is thy gift increased, O mighty
god!' thereby he says, 'do thou make us ever more
prosperous here!'
39. Then follows a verse to Savitrz ^ (Vaf. S. Ill,
35), — for Savit;'/ is the impeller (prasavitr/) of the
gods ; and thus all his (the sacrificer's) wishes are
fulfilled, impelled as they are by Savitr/. — (He mut-
ters), ' May we obtain the glorious light of the divine
Savitr/, who, we trust, may inspire our prayers !'
40. Thereupon a verse to Agni (Vajf. S. Ill, 36), —
whereby he finally makes himself over to Agni
for protection : ' May thine unapproachable chariot,
wherewith thou protectest the worshippers, encircle
us on every side!' The worshippers, doubtless, are
^ Or, the Savitri, that is, the sacred prayer to Savitr?', the sun,
also called Gayatri, Rig-veda III, 62, 10. Cf. p. 344, note i.
II KA/VDA, 4 ADHYAYA, I BRAHMAiVA, 3. 357
the sacrificers ; and what unassailable chariot he
(Agni) possesses, therewith he protects the sacri-
ficers. Hence he thereby means to say, 'what
unassailable chariot thou possessest, wherewith thou
protectest the sacrificers, therewith do thou guard
us on every side.' This (verse) he mutters thrice,
41. He then pronounces his son's name ^ : 'May
this son (N. N.) carry on this manly deed of mine !'
Should he have no son, let him insert his own name.
Fourth Adhyaya. First BRAHMAiVA.
He then pronounces his son's name ^ : 'May
this son (N. N.) carry on this manly deed of mine !'
Should he have no son, let him insert his own name.
Fourth Adhyaya. First BRAHMAiVA.
1. Now after the performance of the Agnihotra
he (optionally-) approaches the fires with (Va^. S.
HI, 2)7), 'Earth! ether! sky!' In saying 'Earth!
ether! sky!' he renders his speech auspicious by
means of the truth, and with that (speech) thus
rendered propitious he invokes a blessing: — 'May
I be well supplied with offspring !' whereby he prays
for offspring ; ' — well supplied with men ! ' whereby
he prays for men (heroes) ; ' — well supplied with
viands!' whereby he prays for prosperity.
2. That long (form of) fire-w^orship is a prayer
for blessing, and so is this (short) one a prayer for
blessing : hence even with this much he obtains all,
and he may therefore worship the fires with it.
'Therewith, indeed, we perform,' so spake Asuri.
3. Now, when he is about to set out on a
journey^, he approaches first the Garhapatya, and
thereupon the Ahavaniya.
' See I, 9, 3, 21.
^ For this shorter form of worshipping the fires, see p. 349, note 2.
^ That is, a journey which will compel him to pass the night
beyond the village boundary.
358 JATAPATHA-BRAHMAATA.
4. The Garhapatya he approaches with the text
(Vaf. S. Ill, '^'] b seq.), 'Thou, that art friendly to
man, protect my offspring!' He (Agni Girhapatya),
truly, is the guardian of offspring ; and therefore he
now makes over to him his offspring for protection.
5. He then approaches the Ahavaniya, with ' Thou,
that art worthy of praise, protect my cattle!' He
(Agni), truly, is the guardian of cattle, and therefore he
now makes over to him his cattle for protection ^.
6. Thereupon he walks or drives off; and having
got as far as what he considers to be the boundary 2,
he breaks silence. And when he returns from his
journey he maintains silence from the moment he
sees what he considers to be the boundary. And
even though there be a king inside (one's house),
one must not go to him (or any other person before
one has rendered homage to the fires).
7. He first approaches the Ahavaniya fire, and
thereupon the Garhapatya. The Garhapatya doubt-
less is a house (grzha/^), and a house is a safe resting-
place : so that he thereby (finally^) establishes himself
in a house, that is, in a safe resting-place.
8. He approaches the Ahavaniya fire, with the
text (Va/. S. HI, 38 seq.), 'We have approached
(thee), the all-knowing, the most liberal dispenser of
^ The Va^. S. gives also the formulas with which the Dakshi-
wagni should be approached, after the other two fires, by the house-
holder, both in starting on, and returning from, his journey. See
Katy. IV, 12, 13; 18. The Ka«va text does not allude to the
Dakshiwa fire any more than ours.
S. gives also the formulas with which the Dakshi-
wagni should be approached, after the other two fires, by the house-
holder, both in starting on, and returning from, his journey. See
Katy. IV, 12, 13; 18. The Ka«va text does not allude to the
Dakshiwa fire any more than ours.
"^ According to the Paddhati on Katy. IV, 1 2, he has to maintain
silence as long as he can see the roof of one of his fire-houses; but
according to the -Sahkhayana jakha he has to do so only as long
as he can see one of the fires.
' The Ka«va text reads ' antata,^.'
II KAiVDA, 4 ADHYAYA, I BRAHMAiVA, II. 359
goods : O Agni, sovereign lord, bestow on us lustre
and strength!' Having then sat down he sweeps
the blades of grass ^ (into the fire).
9. Thereupon he approaches the Garhapatya,
with the text, ' He, Agni Garhapatya, is the lord of
the house, the most liberal dispenser of goods to
our offspring : O Agni, lord of the house, bestow on
us lustre and strength !' Having then sat down, he
sweeps off the blades of grass. In this way (house-
holders) mostly approach the fires with muttered
prayer.
10. However, one may also approach the fires
silently, — and that for this reason : — If in the place
(where one lives), a Brahman or noble — in short,
a better man — resides, one dares not say to him,
' I am going on a journey, take care of this (pro-
perty) of mine^!' Now in this (sacrificial ground)
one's betters indeed reside, viz. the divine Agnis :
who, then, would dare to say to them, ' I am going
on a journey, take ye care of this (property) of
mine 1'
11. The gods assuredly see through the mind of
man : that (Agni) Garhapatya therefore knows that
he (the householder) now approaches in order to give
^ According to Katy. IV, 12, 18-19 he [after performing ablu-
tions, and lustrating the Ahavaniya and Dakshiwa fire-places, and
taking out these fires from the Garhapatya] approaches the Ahava-
niya, while holding pieces of fire-wood in his hand, and mutters
the formula given above. He then sits down and silently puts on the
fire a piece of wood and the grass that has fallen around the fire.
According to the Kawva text he mutters the second half of the
formula (' O Agni,' &c.) while sweeping the grass (into the fire).
2 In Taitt, Br. I, i, 10, 6, a householder who is about to start on
a journey is apparently recommended to entrust his house to a
Brahman, who may be staying in it.
360 5ATAPATHA-BRAHMAiVA.
himself up to him. Silently he approaches the Aha-
vaniya fire : that (Agni) Ahavaniya knows that he
now approaches in order to give himself up to him.
12. Thereupon he walks or drives off; and having
got as far as what he considers the boundary line,
he releases his speech. And when he returns from
the journey, he maintains silence from the moment
he sees what he considers to be the boundary. And
even though there be a king inside (one's house), one
must not go to him.
And when he returns from
the journey, he maintains silence from the moment
he sees what he considers to be the boundary. And
even though there be a king inside (one's house), one
must not go to him.
13. He first approaches the Ahavaniya, and there-
upon the Garhapatya. Silently he approaches the
Ahavaniya ; and silently he sits down and sweeps
away the grass-blades. Silently he approaches the
Garhapatya ; and silently he sits down and sweeps
away the grass-blades.
14. Then as to the observances in regard to
(the entering of) his house. Now when a house-
holder comes home from a journey, his house
trembles greatly for fear of him, thinking, 'What
will he say here ? what will he do here ?' It is there-
fore for fear of him that speaks or does anything
on this occasion that the house trembles and is
liable to crush his family ; but him who neither
speaks nor does anything, his house receives w'ith
confidence, thinking, ' He has not spoken here, he
has not done anything here!' And should he be
ever so angry at anything on this occasion, let him
rather do on the next day whatever he might wish
to say or do. This then is the observance in regard
to the house ^
^ The Kawva text here adds the formulas Va^. S. Ill, 41-43,
lines I and 2, wherewith he approaches (upatishMate) the house.
See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters
II KAiVDA, 4 ADHYAYA, 2 BRAHMAA^A, 4, 36 1
Second Brahmaa^a.
III. THE FlNBAPITIilYAGNA or OBLATION OF OBSE-
QUIAL CAKES TO THE FATHERS.
1. Now the living beings once approached Pra^a-
pati — beings doubtless mean creatures — and said,
' Ordain unto us in what manner we are to live ! '
Thereupon the gods, being properly invested with
the sacrificial cord^ and bending the right knee,
approached him. To them he said, 'The sacrifice
(shall be) your food ; immortality your sap ; and the
sun your light ! '
2. Then the fathers approached, wearing the
cord on the right shoulder, and bending the left
knee. To them he said, 'Your eating (shall be)
monthly ; your cordial (svadha) your swiftness of
thought ; and the moon your light !'
3. Then the men approached him, clothed and
bending their bodies. To them he said, ' Your eating
(shall be) in the evening and in the morning ; your
offspring your death ; and the fire (Agni) your light !'
4. Then the beasts approached him. To them he
granted their own choice, saying, 'Whensoever ye
shall find anything, whether in season or out of season,
the house with the formula Va^. S. Ill, 43, line 3, 'For safety, for
peace I resort to thee : be there kindliness, happiness, all-hail, and
blessing!' Thereupon, according to the Schol., he is to proceed
in accordance with the rules laid down in the Gnhya-siitras ; cf.
Parask. G. I, 18; As\. G. I, 15, 9.
S. Ill, 43, line 3, 'For safety, for
peace I resort to thee : be there kindliness, happiness, all-hail, and
blessing!' Thereupon, according to the Schol., he is to proceed
in accordance with the rules laid down in the Gnhya-siitras ; cf.
Parask. G. I, 18; As\. G. I, 15, 9.
^ Ya^jlopavitin, ' sacrificially invested,' i. e. wearing the sacrificial
cord in the ordinary way, on the left shoulder and under the right
arm. In any performance connected with the deceased ancestors,
the cord has to be shifted from the left to the right shoulder and
under the left arm (pnUinopavitin, lit. 'eastward invested').
362 5'ATAPATnA-BRAHMAJVA.
ye shall eat it !' Hence whenever they find anything,
whether in season or out of season, they eat it.
5. Thereupon — so they say — the Asuras also
straightway^ approached him. To them he gave
darkness (tamas) and illusion (maya) : for there is
indeed what is called the illusion of the Asuras.
Those creatures, it is true, have perished ; but crea-
tures still subsist here in the very manner which
Pra^apati ordained unto them.
6. Neither the gods, nor the fathers, nor beasts
transgress (this ordinance) ; some of the men alone
transgress it. Hence whatever man grows fat, he
grows fat in unrighteousness, since he totters and
is unable to walk because of his having grown fat
by doing wrong. One should therefore eat only in
the evening and morning ; and whosoever, knowing
this, eats only in the evening and morning, reaches
the full measure of life ; and whatever he speaks,
that is (true) ; because he observes that divine truth.
For, verily, that is Brahmanic lustre (te^as), when
one knows to keep His (Pra^apati's) law.
7. Now that (lustre) indeed belongs to him who
presents (food) to the fathers once a month. When
that (moon) is not seen either in the east or in the
west, then he presents (food) to them ; for that moon
doubtless is king Soma, the food of the gods. Now
during that night (of new moon) it fails them, and
w^hen it fails, he presents (food to them), and thereby
establishes concord (between the gods and fathers).
But were he to present (food) to them when it
is not failing, he would indeed cause a quarrel
between the gods and fathers : hence he presents
^ ^aj'vat = ' repeatedly,' Comm. ; jajvad api, 'endlich auch (at
last also),' St. Petersb. Diet.
II KAiVDA, 4 ADHYAYA, 2 BRAHMAiVA, II. 363
(food) to them when that (moon) is not seen either
in the east or in the west.
8. He presents it in the afternoon. The fore-
noon, doubtless, belongs to the gods ; the mid-day
to men ; and the afternoon to the fathers : therefore
he presents (food to the fathers) in the afternoon.
363
(food) to them when that (moon) is not seen either
in the east or in the west.
8. He presents it in the afternoon. The fore-
noon, doubtless, belongs to the gods ; the mid-day
to men ; and the afternoon to the fathers : therefore
he presents (food to the fathers) in the afternoon.
9. While seated behind the Girhapatya, with his
face turned toward the south ^, and the sacrificial
cord on his right shoulder, he takes that (material
for the offering from the cart) ^. Thereupon he
rises from thence and threshes (the rice) while
standing north of the Dakshi/^a fire and facing the
south. Only once he cleans (the rice)^; for it is
once for all that the fathers have passed away, and
therefore he cleans it only once.
10. He then boils it. While it stands on the
(Dakshi;^a) fire, he pours some clarified butter on it ;
— for the gods they pour the offering into the fire ;
for men they take (the food) off the fire ; and for
the fathers they do in this very manner : hence, they
pour the ghee on it while it stands on the fire.
11. After removing it (from the fire) he offers to
the gods two libations in the fire. For, in esta-
blishing-his sacrificial fires, and in performing the
new and full-moon sacrifice, that (householder) resorts
to the gods. Here, however, he is engaged in a
^ Dakshiwasina^ ; the Commentator interprets it by ' sitting south
of the cart.'
^ The Kawva text has, — etzm ka.rwn gr/h«ati, ' he takes that pot,
or potful, (of rice).' Doubtless, he is to take from the cart the quan-
tity of rice sufficient for the offerings and put it in the pot (/^aru).
According to Katy. IV, i, 5-7 he is to take the but-partly-filled
pot, or a spoonful (or, according to the Schol., rather less than a
spoonful).
^ Compare the detailed account in I, i, 4, i seq.
364 S-ATAPATHA-BRAHMAiVA.
sacrifice to the fathers : hence he thereby propitiates
the gods, and being permitted by the gods, he pre-
sents that (food) to the fathers. This is why, on
removing (the rice), he offers to the gods two hba-
tions in the fire.
12. He offers both to Agni and Soma\ To Agni
he offers, because Agni is allowed a share in every
(offering) ; and to Soma he offers, because Soma is
sacred to the fathers. This is why he offers both
to Agni and Soma.
13. He offers- with the formulas (Va^. S. H, 29
a, b), ' To Agni, the bearer of what is meet for
the wise, svdha!' 'To Soma, accompanied by the
fathers, svahi^!' He then puts the pot-ladle on
the fire, — that being in lieu of the Svish/akrz't ■*.
Thereupon he draws (with the wooden sword) one
line (furrow) south of the Dakshi;2a fire ^, — that
^According to Taitt. Br. I, 3, 10, 3, some make a third oblation,
viz. as Sayawa states, to Yama (the chief of the fathers), with the
formula, ' To Yama, accompanied by the Ahgiras and fathers,
svadha ! nama/zl' see note 3.
Br. I, 3, 10, 3, some make a third oblation,
viz. as Sayawa states, to Yama (the chief of the fathers), with the
formula, ' To Yama, accompanied by the Ahgiras and fathers,
svadha ! nama/zl' see note 3.
^ The commentary on Katy. IV, i, 7 supplies the following par-
ticulars : — Having removed the pot off the Dakshiwa fire on the
south side, the Adhvaryu takes it, along the east, to the north side
of the fire. He then shifts the sacrificial cord to his left shoulder (as
he is about to offer to gods), puts three sticks on the fire, and
sitting down with his face towards the east offers some boiled rice
with the pot-ladle (meksha«a).
^ The Taittiriyas use svadha! nama// ! instead of svaha!
They also offer first to Soma, with ' To Soma, drank by the
fathers' (but cf Taitt. Br. I, 6, 9, 5), and then to (Yama, and
finally to) Agni. Taitt. Br. I, 3, 10, 2-3.
* See I, 7, 3, I seq.
^ Or west (jg'aghanena) of the fire [from north to south], according
to the Ka«va text; optionally, according to Katy. IV, i, 8. Katy.
also gives the text 'Expelled are the Asuras, the Rakshas, seated
on the altar' (Va^. S. II, 29 c) to be muttered during the act.
II KAA^DA, 4 ADHYAYA, 2 BRAHMAA^A, 1 6. 365
being in lieu of the altar: only one line he draws,
because the fathers have passed away once for all.
14. He then lays down a firebrand at the farther
(south) end (of the line). For were he to present
that (food) to the fathers, without having laid down
a firebrand, the Asuras and Rakshas would certainly
tamper with it. And thus the Asuras and Rakshas
do not tamper with that (food) of the fathers : this
is why he lays down the firebrand at the farther end
(of the line).
15. He lays it down, with the text (Vaf. S. H,
30), ' Whatsoever Asuras roam about at will \ as-
suming various shapes ^, — be they large-bodied or
small-bodied ^ — may Agni expel them from this
world!' Agni is the repeller of the Rakshas, and
therefore he lays (the firebrand) down in this way.
16. He then takes the water-pitcher and makes
(the fathers) wash (their hands)*, merely^ saying,
' N. N., wash thyself!' (naming) the sacrificer's fa-
ther; ' N. N., wash thyself!' (naming) his grand-
father ; ' N. N., wash thyself!' (naming) his great-
grandfather. As one would pour out water (for a
guest) when he is about to take food, so in this case.
^ Or, as the Commentator takes -svadhay a, ' (attracted) by the
svadha (offering to the fathers).'
^ That is, according to the Schol., assuming the shapes of deceased
ancestors.
^ This explanation of the words parapuraA and nipura^, pro-
posed by the SchoHast, is doubtful.
■* The Adhvaryu (having again shifted the sacrificial cord to his
right shoulder) pours water through the "fathers' space" (pitr?'-
tirtha, i.e. the space between the thumb and fore-finger), from
right to left, into the line, at its beginning, centre, and end. Katy.
IV, I, 10, and Schol.
^ See paragraph 19.
o
66 ^ATAPATHA-BRAHMAiVA.
the space between the thumb and fore-finger), from
right to left, into the line, at its beginning, centre, and end. Katy.
IV, I, 10, and Schol.
^ See paragraph 19.
o
66 ^ATAPATHA-BRAHMAiVA.
17. Now those (stalks of sacrificial grass) are
severed with one stroke, and cut off near the root ;
— the top belongs to the gods, the middle part to
men, and the root-part to the fathers : therefore
they are cut off near the root. And with one stroke
they are severed, because the fathers have passed
away once for all.
18. He spreads them (along the line) with their
tops towards the south. Thereon he presents [to
the fathers the three (round) cakes of rice] K He
presents them thus^ — for to the gods they offer
thus ; for men they ladle out (the food in any way
they please) ^ ; and in the case of the fathers they
do in this very way : therefore he presents (the
cakes to them) thus.
19. With, ' N. N., this for thee!' he presents
(one cake) to the sacrificer's father. Some add,
'and for those who come after thee!' but let him
not say this, since he himself is one of those to
whom (it would be offered) in common*: let him
^ According to the Paddhati on Katy. the first ball is to be of
the size of a fresh amalaka, or fruit of the Emblic Myrobalan, and
each of the two others is to be larger than the preceding one.
2 Here the teacher indicated by gesture the part of the hand
sacred to the fathers {see p. 365, note 4) ; and then in the same
way that dedicated to the gods, viz. the tip of the fingers.
^ The KSnva recension reads here also 'thus they take out (the
food) for men;' the part of the hand dedicated to man being, ac-
cording to the commentary on Katy. IV, i, 10, the part about the
Htlle finger (kanish///ikapradej-a).
* Svaya;« vai teshaw saha yesha;;? saha. According to the com-
mentary, the author apparently means to say, that if he were to add,
'and those who come after thee (i.e. after his father),' he would
include the sacrificer himself, and the latter would consequently
offer the p'wda. to himself. The form of the presentation-formula
rejected by our author is the one adopted in Ajval. Sr. II, 6, 15,
except that 'atra' is added there ('who here come after thee').
II KANDA, 4 ADHYAYA, 2 BRAHMAJVA, 23. 367
therefore merely say, 'N. N., this for thee !' as to the
sacrificer's father; ' N. N., this for thee!' as to his
grandfather; and ' N. N., this for thee!' as to his
great-grandfather. He presents (the food) in an
order (directed) away from the present time, be-
cause it is away from hence that the fathers have
once for all departed.
20. He then mutters (Va^. S. H, 31 a), 'Here,
O fathers, regale yourselves : like bulls come hither,
each to his own share!' whereby he says, 'Eat ye
each his own share ! '
20. He then mutters (Va^. S. H, 31 a), 'Here,
O fathers, regale yourselves : like bulls come hither,
each to his own share!' whereby he says, 'Eat ye
each his own share ! '
21. He then turns round (to the left), so as to face
the opposite (north) side : for the fathers are far
away from men ; and thereby he also is far away
(from the fathers). ' Let him remain (standing with
bated breath) until his breath fail,' say some, ' for
thus far extends the vital energy.' However \
having remained so for a moment —
22. He again turns round (to the right) and
mutters (Va^. S. H, 31 b), 'The fathers have re-
galed themselves : like bulls they have come each
to his own share ;' whereby he means to say, ' They
have eaten each his own share ^.'
23. Thereupon he takes the water-pitcher and
makes them wash themselves ^, merely saying,
The Ka«va text mentions and rejects the two alternative readings,
'ye ia. tvam anvznkak' and 'yzms ka. tvam anvah asi' ('and those
whom thou followest'). In Taitt. Br. I, 3, 10, no presentation-
formula is mentioned at all.
^ The Kawva recension has tad u instead of sa vai.
* 'Formerly the gods and men and fathers (deva-manushya^
pitara^) drank visibly together, but now they do so invisibly.' ^at.
Br. Ill, 6, 2, 26.
^ Viz. by pouring water on the obsequial cakes. According to
A^val. ..9r. II, 7, 5, and other treatises, he also puts down some
368 i-ATAPATHA-BRAHMAiVA.
' N. N., wash thyself M' (naming) the sacrificer's
father; ' N. N., wash thyself!' (naming) his grand-
father; ' N. N., wash thyself!' (naming) his great-
grandfather. Even as one would pour out (water
for a guest) when he has taken his meal, so here.
24. He then pulls down the tuck ^ (of the sacri-
ficer's garment) and performs obeisance. The tuck
is sacred to the fathers (pitr/devatya) : therefore he
performs obeisance to them after pulling down the
tuck. Now obeisance means worship (or sacrifice):
hence he thereby renders them worthy of worship.
Six times he performs obeisance ; for there are
six seasons, and the fathers are the seasons : for
this reason he performs obeisance six times. He
mutters (Va^. S. H, 32 g), 'Give us houses, O
fathers ! ' for the fathers are the guardians (ii^ate)
of houses ; and this is the prayer for blessing at this
sacrificial performance. After the cakes have been
put back (in the dish containing the remains of
boiled rice) he (the sacrificer) smells at (the rice);
this (smelling) being the sacrificer's share. The
ointment, oil, or butter on the p\nda.s, saying, ' (Father), N. N., anoint
thyself!' &c. ; see Donner, Pi« ^).
After the cakes have been
put back (in the dish containing the remains of
boiled rice) he (the sacrificer) smells at (the rice);
this (smelling) being the sacrificer's share. The
ointment, oil, or butter on the p\nda.s, saying, ' (Father), N. N., anoint
thyself!' &c. ; see Donner, Pi« ^).
^ Viz. he is to lay down the enclosing-sticks along the north,
west, and east sides, the last two with their tops towards the south.
The third text (cf I, 3, 4, 4) has, of course, to be changed to ' May
]\ritra-Varu«a lay thee around in the east,' &c. ; as has also the one
he mutters after putting the two sticks on the fire, to ' INIay the sun
guard thee from the south against any imprecation!' (I, 3, 4, 8.)
According to Taitt. Br. I, 6, 8, 8-9, on the other hand, he is to lay
down only two enclosing-sticks (viz. the middle or western, and the
northern one, cf. Saya^^a on Taitt. S. II, p. 72).
426 i-ATArATHA-BRAILMAiVA.
17. Thereon he lays the .^"uhu, and east of it (on
the barhis) the upabhr/t. Having then put down
the dhruva, the cake, the parched grain, and the por-
ridge (each east of the preceding one), he touches
the oblations.
18. All of them having now become ' sacrificially-
invested,' the Sacrificer and Brahman (being) thus
(invested) walk round (from the east, along the
south) to the west side ; and the Agnidhra (from
the west) to the east side (of the fire)^
19. They perform this (sacrifice) in a low voice.
Secret, indeed, are the fathers, and secret also is
(what is spoken) in a low voice : hence they perform
(the offering) in a low voice.
20. They perform it in an enclosed place. Secret,
indeed, are the fathers, and secret also is that which
is enclosed : hence they perform in an enclosed place,
21. While putting firewood (on the fire), he then
says (to the Hotr/), ' Recite to the fire, as it is being
kindled !' Only (this) one kindling-verse the Hotrz
recites-, (and that) thrice; — the fathers have departed
once for all : hence the Hotr/ recites thrice only
one kindlinof-verse.
22. He recites, ' Loving we deposit thee (O
Agni), loving we enkindle thee : O loving one, bring
^ Here he remains standing, while the Sacrificer and Brahman
sit down facing the east.
^ Instead of the ordinary eleven verses, the first and last of which
are recited thrice ; see I, 3, 5, 6. According to Taitt. Br. I, 6, 9, i,
the Adhvaryu summons the Hotri with ' Recite to the fire, as it is
being kindled for the gods (and) fathers ! ' The bunch of firewood,
with the exception of one stick, which is reserved for the after-
offerings, is divided into three parts, one of which is thrown on the
fire at the same time when the syllable *om' is pronounced by the
Hot;'/ at the end of the kindling-vcrse.
II KANDA, 6 ADHYAYA, I BRAIIMAiVA, 23. 427
II KANDA, 6 ADHYAYA, I BRAIIMAiVA, 23. 427
hither the loving fathers to eat their oblation!'
Thereupon he says, ' Bring Agni hither^ ! bring
Soma hither ! bring hither the fathers, accompa-
nied by Soma ! bring hither the fathers, seated on
the barhis ! bring hither the fathers, consumed by
Agni ! bring hither the butter-drinking gods ! bring
hither Agni for the Hotrz'ship! bring hither (thine)
own greatness M' Having thus called on (Agni) to
bring hither (the fathers and gods), he sits down.
23. Having then called ^ for the (Agnidhra's)
' ^'rausha/,' he does not elect the Hotr/; for this
being a sacrifice to the Manes, he does not elect
the Hotr/*, lest he should consign the Hotr/ to
the Manes. He says, ' Hotr/, seat thyself!' and
takes his seat. The Hotr/, having sat down on
the Hotr/'s seat, urges (the Adhvaryu) to proceed ;
and thus urged, the Adhvaryu takes the two spoons
and steps across to the west (of the fire) ; and
having stepped across and called for the '^'rausha/','
he says, ' Pronounce the offering-prayer to the
kindling-sticks!' He performs four fore-offerings^,
^ The Ka«va MS. reads, ' Bring Agni hither, O Agni ! ' Before
this, Asval II, 19, 7 inserts, ' Bring hither the gods (and) fathers
for the sacrificer ! ' See I, 4, 2, t6.
^ According to the Ka«va text he adds here the same formula
as at ordinary ish/is (I, 4, 2, 17), ' Bring (them) hither, O Catavedas,
and offer up a good offering ! ' For the formulas ' Bring hither
Agni for the Hotr/ship ! bring hither thine own greatness ! ' Ajval.
II, 19, 8 apparently substitutes ' Bring hither Agni Kavyavahana !'
of. further on, par. 30.
^ ' The Adhvaryu, having offered the two libations of butter, and
called for the -Srausha/,' Ka«va recension.
* On the pr avara, or election of the (divine and human) Hotr/,
see I, 4, 2, I seq., 5, i, i seq. The call 'Hotr/, seat thyself!' here
takes the place of the formulas given I, 5, i, 5 ^^q-
■^ See I, 5, 3, I seq.
4^8 ^-ATAPATHA-BRAHMAiVA.
omitting the one to the Barhis ; for the barhis
means offspring, and he therefore performs the
four fore-offerings without the one to the barhis,
lest he should consign his offspring to the fathers.
Thereupon they proceed with the two butter-por-
tions ; and having offered the two butter-portions, —
24. They all shift their sacrificial cord over to
the right shoulder, being now about to proceed with
those (chief) oblations. The Sacrificer and Brahman,
(being) thus (invested), step across (from the west)
to the east side, and the Agnidhra (from the east)
to the west side (of the fire). And furthermore,
the (Adhvaryu's) call for the ' KSrausha/^' is ' Om
svadha!' and the (Agnidhra's) response is ' Astu
svadha^ !' and the VashaZ-call is ' Svadha nama/^!'
25. As to this, Asuri said, ' Let them call for
the ^'rausha^ (by " O ^Sravaya"), and let them respond
with the " (Astu) ^'rausha/," and let them pronounce
the " Vasha/," lest we should depart from the manner
of the sacrifice.'
As to this, Asuri said, ' Let them call for
the ^'rausha^ (by " O ^Sravaya"), and let them respond
with the " (Astu) ^'rausha/," and let them pronounce
the " Vasha/," lest we should depart from the manner
of the sacrifice.'
26. [The Adhvaryu] then says, ' Pronounce the in-
vitatory prayer to the fathers, accompanied by Soma !'
or ' — to Soma, accompanied by the fathers!' — Two
invitatory prayers he (the Hot;V) pronounces (at the
offerings), because it is with one that one moves the
gods, and with two the fathers, since the fathers have
departed once (for all)- : hence he pronounces two
invitatory prayers.
^ At the sacrifice to the Manes, the Agnidhra, when uttering his
response, stands south of the Adhvaryu. See p. 132, note. The
first syllable of 'svadha' is protracted. According to the comm.
on Katy. V, 9, 12, the offering formulas also begin with 'Ye svadha-
mahe,' instead of 'Ye ya^'amahe ' (see I, 5, 2, 16 and note).
- I do not quite see the pertinency of the reason here alleged,
unless it be that the author means to say that once (by the first
II KAiVDA, 6 ADHYAYA, I BRAHMAiVA, 27. 429
27. [The Adhvaryu] makes an 'under-layer' of
butter (in the ^uhu or offering-spoon). He then
cuts a piece from the cake, and together therewith
some of the parched grain and the porridge ^ This
he puts down at the same time (in the ^uhu) ; makes
two sprinkHngs of butter thereon ; and re-anoints
(replenishes with butter, the parts of the sacrificial
dishes from which he has made) the cuttings. He
does not walk over (to the south side of the fire) ;
but having risen and stepped up (to the fire) on the
same side (where he was seated), and called (on the
Agntdhra) for the ' ^'rausha/,' he says (to the Hotr/),
* Pronounce the offering-prayer to the fathers, accom-
panied by Soma!' and pours the oblation (into the
fire) as soon as the Vasha/^ has been uttered.
act) the fathers have departed, and by a second act they return
hither. According to A^val. 11, 19, 22, the two invitatory prayers
to the Pitara;^ Somavanta/; are Rig-v. X, 15, i ; IX, 96, 11; to
SomaPitri'mat, Rig-v. I, 91,1; 20; to the Pitaro Barhishada//,
Rig-v. X, 15, 4; 3; to the Pitaro'gnishvatta/z, Rig-v. X, 15, 11;
13 ; [toYama X, 14, 4; 5.]— The offering-prayers being respectively,
Rig-v. X, 15, 5 ; VIII, 48, 13; X, 15, 2 ; X, 15, 14 ; [X, 14, i.]
Somewhat different the Black Ya^us; viz. Soma Pitrzmat,
anuvakyas Rig-v. I, 91, i; IX, 96, 11; yagyCx VIII, 48, 13; Pi tar o
Barhishada//, anuvakyas X, 15, 4 ; 3; y^gya. X, 15, 5; Pitaro
'gnishvatta/^, anuvakyas X, 15, 11; 14 (ye 'gnishvatta/2, &c. !);
ya^'-ya ' vanyayai dugdhe,' &c. [Then either upahoma with the
formulas X, 15, i; 2 ; IV, 2, 16; or] an oblation to Agni Kavya-
vah ana (anuvakyas, I. 'y ad agne kavyavahana,' 2. X, 15, 12 ; ya^ya
X, 14, 3) [and another to Yama Ahgirasvat Pitrz'mat (anuv.
X, 14, 4 ; 5 ; y%ya X, 14, 6).] Taitt. S. I, 8, 5 ; II, 6, 12 ; Taitt.
Br. I, 6, 9.
'y ad agne kavyavahana,' 2. X, 15, 12 ; ya^ya
X, 14, 3) [and another to Yama Ahgirasvat Pitrz'mat (anuv.
X, 14, 4 ; 5 ; y%ya X, 14, 6).] Taitt. S. I, 8, 5 ; II, 6, 12 ; Taitt.
Br. I, 6, 9.
1 From the centre of each sacrificial dish he makes one 'cutting'
with the ^r/tavadana, shaped like a cow's ear. Katy. V, 9, 2, and
Schol.
^ Or rather the ' Svadha nama//,' cf. par. 24. The Adhvaryu
makes the oblation with his left hand, while looking towards the
south. Paddh. on Katy.V, 9.
430 S-ATAPATHA-BRAHMAJVA.
28. Thereupon he says, ' Pronounce the invita-
tory prayer to the fathers, seated on the barhis !'
He then makes an under-layer of butter, takes a
' cutthig' from (the north part of) the parched grain,
and together therewith some of the porridge and
the cake ; puts down all this at the same time (in
the ^hu) ; makes two sprinklings of butter thereon,
and re-anoints (the places of) the cuttings. He does
not walk across ; but having stepped up (to the fire)
on the same side and called for the ' 6'rausha/,' he
says, ' Pronounce the offering-prayer to the fathers,
seated on the barhis!' and pours out the oblation
as soon as the Vasha^ has been uttered.
29. Thereupon he says, ' Pronounce the invita-
tory prayer to the fathers, consumed by the fire!'
He then makes an under-layer of butter, takes a cut-
ting from (the south part of) the porridge, and there-
with some of the cake and the parched grains ; puts
down all this at the same time (in the^ihu); makes
two sprinklings of butter thereon, and re-anoints
(the places of) the cuttings. He does not walk
across ; but having stepped up (to the fire) on the
same side, and called for the ' .S'raushaA' he says,
' Pronounce the offering-prayer to the fathers, con-
sumed by the fire ! ' and pours out the oblation as
soon as the Vasha^* has been uttered.
30. Thereupon he says, ' Pronounce the invita-
tory prayer to Agni Kavyavahana !' that bemg
for (Agni as) the Svish/akm (' maker of good offer-
ing'). For to the gods indeed he is havyava-
hana ('bearer of oblations'), and to the fathers he
is kavyavahana ('the bearer of what is meet for
the wise') : hence he sa)'s, ' Pronounce the invita-
tory prayer to Agni Kavyavahana ! '
TI KAA'DA, 6 ADHYAYA, I BRAHMAA^A, 33. 43 T
31. He makes an under-layer of butter (in the
offering-spoon) ; then cuts a piece from (the front
part of) the cake, and therewith some of the parched
grain and the porridge ; puts down all this at the
same time ; and makes two sprinklings of butter
thereon. The (places from which he has made the)
cuttings he does not replenish with butter, nor does
he walk across ; but having stepped up (to the fire)
on the same side (where he was seated), and called
for the ' ^'rausha/,' he says, ' Pronounce the offering-
prayer to Agni Kavyavahana!' and pours out the
oblation, as soon as the Vasha^ has been uttered.
32. Now the reason why he does not walk across
(to the ordinary place of offering), but pours out the
oblation after stepping up (to the fire) on the same
side, is that the fathers have departed once for all ;
and the reason also, why he cuts but once from
each of the sacrificial dishes, is that the fathers
have departed once for all. And the reason why
in making the cuttings, he keeps them together, is
that the fathers are the seasons ; — he thus keeps
the seasons together, joins them to one another :
that is why in making the cuttings, he keeps them
together.
2,3. Here now some hand over that entire
(remaining) porridge to the Hotrz ; and the Hotrz,
having invoked it\ smells it and hands it to the
^ According to the comm. on Katy. V, 9, 1 3, ' mantha/^ ' is, in
that case, substituted for 'i^a' in the invocation, see I, 8, i, 19 seq.
The Kawva MS. has as follows : Thereupon, by way of ida, they
place that same porridge into the hand of the Hotr/. The.Hotr/',
having invoked it, smells it. They hand it to the Agnidhra. The
Agnidhra smells it. They hand it to the Brahman. The Brahman
smells it. As to this Asuri said, 'As from any other oblation they
cut off the "ifi?a" and the fore-portion, so let them cut off and smell,
432 ^ATAPATHA-BRAHMAATA.
Brahman. The Brahman smells it and hands
it to the Agnidhra ; and the Agnidhra also smells
it. And so indeed they do this. But, as from any
other oblation they cut off the Ida and the fore-
portion, so let them cut from this also ; and having
invoked it (the I^a) they smell it, but do not eat it.
'But,' said Asuri, 'we think that some should be
eaten, of whatever is offered up in the fire.'
34. Now he who is about to present (the obse-
quial cakes to the fathers), — either the Adhvaryu
or the Sacrificer, — takes the vessel of water and
walks thrice round (the altar) from right to left
sprinkling all about (the altar). He then, with the
text, ' N. N., wash thyselfM' pours out water (in
the north-west corner of the altar) for the Sacri-
ficer's father^ to wash himself; and (in the south-
west corner), with ' N. N., wash thyself!' for the
grandfather; and (in the south-east corner), with
' N. N., wash thyself!' for the great-grandfather.
but not eat : some indeed must be eaten of that of which oflferinc:
is made in the fire.'
N., wash thyself!' for the
grandfather; and (in the south-east corner), with
' N. N., wash thyself!' for the great-grandfather.
but not eat : some indeed must be eaten of that of which oflferinc:
is made in the fire.'
^ See II, 4, 2, 16 seq. According to the comm. on Katy. V, 9,
17, some sprinkle three times round the altar for each of the three
ancestors. But according to the Paddhati, he sprinkles once round
the altar, beginning from the north-west corner ; then he sits down
and pours out water in that corner for the father. Thereupon,
after walking round in the opposite direction (from left to right) to
the south-west corner, he again sprinkles all round, and in the same
way pours out water in that corner for the grandfather ; and after
retracing his steps as far as the south-east corner, he performs the
same circumambulation, and pours out water in that corner for the
great-grandfather; whereupon he again retraces his steps up to the
west of the altar.
2 In the case of a sacrificer whose father is still alive, these cere-
monies are performed in honour of the father's father, grandfather,
and great-grandf-Uher.
II KkNDA, 6 ADHYAYA, I BRAHMAiVA, 37. 43
J J
As one would pour out water for (a guest) who is
to take food with him, so in this case.
35. Thereupon he takes one 'cutting' from the
cake and puts it in his left hand ; from the parched
grain also he takes one cutting and puts it in his
left hand ; and from the porridge also he takes
one cutting and puts it in his left hand.
36. And in the corner (of the altar) opposite this
intermediate quarter (viz. the north-west), he then
presents (an obsequial cake^) to the Sacrificer's
father, with the formula, ' N. N., this for thee!'
And in the corner opposite this intermediate quarter
(the south-west), he presents one to the Sacrificer's
grandfather, with ' N. N., this for thee !' And in the
corner opposite this intermediate quarter (the south-
east), he presents one to the Sacrificer's great-grand-
father, with ' N. N., this for thee!' And in the
corner opposite this intermediate quarter ( he north-
east), he cleanses (his hands), with the text (Va^. S.
II, 31), ' Here, O Fathers, regale yourselves! Like
bulls come hither, each to his own share!' whereby
he means to say, 'Eat ye each his share!' And the
reason why he thus presents (food) to the Fathers
is that in this way he does not exclude his own
fathers from this sacrifice.
Tiy. Thereupon they all, being sacrificially invested,
walk out (of the shed) on the north side, (pass along
the east side of, and) stand by the (north) side of,
the Ahavaniya fire. For he who has established his
fires, and performs the New and Full-moon sacri-
fices, approaches the gods ; but they have just been
^ He mixes the three pieces (about as much as a thumb's joint
each) cut from the sacrificial dishes, and forms them into tliree
pi«(/as or round cakes.
['2] Ff
434 i-ATAPATHA-BRAHMAA-A.
['2] Ff
434 i-ATAPATHA-BRAHMAA-A.
performing the sacrifice to the Manes, and therefore
they now propitiate the gods.
38. They stand by the Ahavantya fire (wor-
shipping) with two (verses) addressed to Indra [viz.
Rig-veda I, 82, 2-3; Va^. S. Ill, 51-52], since the
Ahavaniya is Indra. * The friends have eaten, and
regaled themselves, and have shaken off (the ene-
mies)^; the self-shining bards have extolled (thee)
with their newest hymn : yoke, then, thy pair of bay
steeds, O Indra! — To thee, the splendid, we will
sing praises, O bountiful one ! Thus praised, do thou
now issue forth, with well-filled car, agreeably to our
desire! yoke, then, thy pair of bay steeds, O Indra !'
39. Thereupon they return to the Garhapatya
and stand by it worshipping with the verses (Rig-
veda X, 57, 3-5; Va^. S. Ill, 53-55). 'We invoke
the Mind with man-lauding strain -, and with the
hymns of the fathers. — May the Mind come back
to us for (us to obtain) wisdom, vigour, and life, and
that we may long see the sun! — May the divine race
restore to us the Mind, O Fathers, that we may
abide with the living kind !' They have indeed been
performing the sacrifice to the Manes ; but now they
return to the (land of the) living : hence he says,
' That we may abide with the living kind !'
40. Thereupon he who has presented (the obse-
quial cakes) again shifts his sacrificial cord to
the right shoulder and betakes himself (to the fire
in the shed), and mutters (Va^. S. II, 31), 'The
^ ' — the friends have shaken off (their intoxication),' Ludwig;
' — they showered down upon us delightful gifts,' Grassmann ; ' they
shook their dear (bodies),' Sayawa ; ' — have trembled through their
precious (bodies),' Wilson.
* The Rig-veda has ' somena ' instead of ' stomena.'
II KAiVDA, 6 ADIIYAYA, I BRAHMAiVA, 42. 435
Fathers have regaled themselves : like bulls they
came each to his share :' whereby he means to say,
' they have eaten each his own share.'
41. He now takes the vessel of water and again,
while sprinkling, walks thrice round (the altar) from
left to right (sunwise). With ' N. N., wash thyself!'
he pours out water (in the respective corner) for
the Sacrificer's father to wash himself; with 'N. N.,
wash thyself!' for the grandfather; with * N. N.,
wash thyself!' for the great-grandfather. As one
would pour out water for (a guest) who has taken
food with him, so in this case. And as to his again
walking thrice round from left to right, while sprink-
ling,— they think, 'This holy work of ours shall be
accomplished sunwise ^/ and hence he walks thrice
round from left to right, while sprinkling.
And as to his again
walking thrice round from left to right, while sprink-
ling,— they think, 'This holy work of ours shall be
accomplished sunwise ^/ and hence he walks thrice
round from left to right, while sprinkling.
42. He then pulls down the tuck (of the nether
garment) 2 and makes obeisance (to the Fathers). The
tuck, doubtless, is sacred to the Fathers : hence he
makes obeisance to them after pulling down the
tuck; and obeisance means worship: hence he thereby
recognises them as entitled to worship. Six times
he makes obeisance to them, since there are six
seasons, and the Fathers are the seasons : hence he
thereby establishes his sacrifice in the seasons, — that
is why he makes obeisance six times ^ 'Give houses
^ The Kawva text has, ' The reason why he moves thrice round,
sprinkling from left to right, is that, after going after those three
ancestors of his, he thereby leaves them, and returns to this, his
own, world.' See II, 6, i, 15.
' On the ntvi, or unwoven end of the waist-cloth (Hindi dhoti,
Mahr. dhotar), which had to be passed under and tucked up be-
hind, at the beginning of the present ceremony, see p. 368, note 2.
Cf. Apast. Dharmas. I, 2, 6, 19.
^ For the six formulas used for this purpose, see p. 368, note 2.
F f 2
4 36 i-ATAPATIIA-BRAIlMAiVA.
unto US, O Fathers !' he (further) says, because the
Fathers are the guardians of houses ; — and this is
the prayer for blessing at this sacred performance.
43. Being now about to proceed with the after-
offerings, they all invest themselves sacrificially (by
shifting the cord over to the left shoulder); and thus
(invested) the Sacrificer and Brahman walk round to
the west, and the Agnidhra to the east, side ; and
the Hotrz sits doAvn on the Hot/Vs seat.
44. He (the Adhvaryu) then says, ' Brahman, I
shall step forward.' Thereupon he puts the stick
(reserved at the time of kindling) on (the fire), and
says, * Agnidh, trim the fire!' He then takes the
two spoons and crosses over to the west side. After
crossing over and calling for the '^'rausha/,' he says
(to the Hotrz), 'Pronounce the offering-prayer to
the gods!' He performs two after-offerings, omit-
ting the one to the Barhis ; for the Barhis means
offspring : hence he performs two after-offerings,
omitting the one to the Barhis, lest he should
consign his offspring to the Fathers.
45. He then separates the two spoons \ after
laying them down (in their respective places on the
altar); and having separated them, and anointed the
enclosing-sticks, he takes one enclosing-stick, calls
for the '.S"rausha/,' and says, ' The divine Hotrt's are
summoned for the proclamation of success, the
human is called upon for the song of praise ! ' The
Ylotri intones the ' song of praise (suktavaka).'
The Adhvaryu, on the other hand, does not seize
the prastara-bunch, but watches while the Hotrl
recites the song of praise.
^ See I, 8, 3, I seq.
II KAiVDA, 6 ADHYAYA, 2 BRAHMAiYA, 2. 437
' The
Ylotri intones the ' song of praise (suktavaka).'
The Adhvaryu, on the other hand, does not seize
the prastara-bunch, but watches while the Hotrl
recites the song of praise.
^ See I, 8, 3, I seq.
II KAiVDA, 6 ADHYAYA, 2 BRAHMAiYA, 2. 437
46. Thereupon the Agnidhra says, ' Throw it
after M' He (the Adhvaryu) throws nothing after,
but silently touches himself.
47. He (the Agnidhra) then says, ' Discourse
together!' [The Adhvaryu asks], ' Has he gone (to
the gods), Agnidh?' — 'He has gone!' — 'Bid (the
gods) hear!' — 'May one (or, they) hear!' — 'Good-
speed to the divine Hotr/s ! Success to the human! —
Pronounce the All-hail and blessing!' Thus saying,
he merely touches the enclosing-sticks, but does
not (now) throw them (into the fire). The Barhis
and enclosinor-sticks he throws in afterwards ^.
48. And here some throw also the remaining
sacrificial food into the fire ; but let him not do so ;
for that (remaining havis) is the residue of an offer-
ing ; and lest he should offer the residue of an
offering, let them (the priests) rather throw it into
the water or eat it.
Second Brahmajva.
1. Verily, by means of the Great Oblation the
gods slew Vr/tra ; by it they gained that supreme
authority which they now wield. Now whichever of
them were hit by (the Asuras') arrows in that battle,
those same darts they extracted, those they pulled
out, by performing the Tryambaka-offerings.
2. And, accordingly, when he performs those offer-
ings, he either does so hoping that thus no arrow
^ See I, 8, 3, 19 seq.
2 Viz. after the strewing of the Veda, — see I, 9, 2, 24, the formulas
being pronounced by the Hotn'on this occasion, — at the time when
the Samish/aya^us, which is here omitted, would have to be per-
formed in an ordinary ish/i.
438 ^ATAPATHA-BRAHMAiVA.
(misfortune) will hit any of his, or because the gods
did so. And thereby he delivers from Rudra's
power both the descendants that are born unto him
and those that are unborn; and his offspring is
brought forth without disease and blemish. This is
why he performs these offerings.
3. They are (offered) to Rudra : Rudra's, indeed,
is the dart ; and hence (these offerings) belong to
Rudra. They consist of (cakes) on one potsherd:
' To one deity they shall belong!' so (he thinks, and)
therefore they consist of (cakes) on one potsherd.
4. There is one for each individual, — as many as
he has descendants, — exceeded by one. (There
being) one for each individual, he thereby delivers
from Rudra's power the descendants that are born
unto him ; and there being an additional one, he
thereby delivers from Rudra's power the descen-
dants that are not yet born to him : this is why
there are (as many cakes as there are descendants)
exceeded by one.
5. He takes out (the rice for) those (cakes), while
seated behind the Garhapatya, sacrificially invested
and facing the north. From thence he rises and
threshes (the rice), while standing with his face
towards the north. He places the two mill-stones on
(the black antelope skin, so as to incline) towards
the north ; and puts the potsherds on the north
side of the Garhapatya hearth. As to why they
keep the northern quarter, — that indeed is the
quarter of that god (Rudra), and hence they keep
the northern quarter.
6. They (the cakes) maybe anointed (with ghee), —
for the havis is anointed^; — but let them rather be
^ This refers to the so-called pra/;adana, or 'bestowal of life
II KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 8. 439
unanointed ; for, Indeed, Rudra would be hankerincr
after the (sacrificer's) cattle, if he were to anoint (the
cakes): let them therefore be unanointed.
7. Having removed all (the cakes from the pot-
sherds) into one dish, and taken a fire-brand from
the Dakshi;^a-fire, he walks aside towards the north
— for that is the region of that god — and offers.
He offers on a road, — for on roads that god roves ;
he offers on a cross-road, — for the cross-road, indeed,
is known to be his (Rudra's) favourite haunts
This is why he offers on a cross-road.
8. He offers with the central leaflet of a palai-a-
leaf. The palai-a-leaf, truly, is the Brahman (priest-
hood) -: with the Brahman, therefore, he offers. He
takes a cutting from (the northern part of) all the
cakes ; from the additional one alone he takes no
cutting.
(or soul),' that is, the anointing of the sacrificial dishes with ghee,
previously to their being placed on the altar. The anointing takes
place with the text (Va^. S. ed. p. 35), 'That life(or soul,pra«a) of
thine which has entered into the cattle, and becomes diffused through
the various forms of the gods, — endowed with (that) life (atman-
van) — for thou art laden with ghee — go to Agni, O Soma ! and ob-
tain bliss (svar) for the Sacrificer!' Katy. II, 8, 14. At the new
and full-moon sacrifice, this ceremony is not even alluded to in
our Brahmawa, either in this or the Ka«va recension. See I, 3, 4, 16.
The Kawva text reads, ' They may be anointed,' so they say, .fee.
^ ' He offers on a cross-road, for such is the halting-place (par/-
hisa.) of the Agnis,' Taitt. Br. I, 6, 10, 3.
'^ ' The central leaflet of the palaj-a-leaf is the Brahman,' Ka;/va
text. The leaf of the pala^a (Butea Frondosa) consists of three leaf-
lets,— leathery, above shining and pretty smooth, and below slightly
hoary ; the central (or terminal) one being obovate and consider-
ably larger than the lateral ones (which, according to Roxburgh,
Flora Ind., Ill, p. 244, are from 4 to 6 inches long, and from 3 to
4I broad). ' Pala^aj-akhayam yani triwi parwani tatra madhyamam
par/mm pra^astaya srugrupam,' Say. on Taitt. S. I, 8, 6.
440 .SATAPATHA-BRAHMAA'A.
244, are from 4 to 6 inches long, and from 3 to
4I broad). ' Pala^aj-akhayam yani triwi parwani tatra madhyamam
par/mm pra^astaya srugrupam,' Say. on Taitt. S. I, 8, 6.
440 .SATAPATHA-BRAHMAA'A.
9. He offers \ with the text (Va^. S. Ill, 57 a),
' This is thy share, O Rudra! graciously accept it to-
gether with thy sister Ambika ! Svaha ! ' Ambika ^,
indeed, is the name of his (Rudra's) sister ; and this
share belongs to him conjointly with her ; and be-
cause that share belongs to him conjointly with a
woman (stri), therefore (these oblations) are called
Tryambaka//. Thereby, then, he delivers from
Rudra's power the descendants that have been born
unto him.
10. Now as to that additional (cake), — he buries
it in a mole-hill =*, with the text (Vaf. S. Ill, 57 b),
' This is thy share, O Rudra ! the mole is thy
animal (victim).' He thus assigns to him the
mole as the only animal ^, and he (Rudra) does
not therefore injure any other animal. Then
as to why he buries (the cake): concealed, indeed,
are embryos, and concealed also is what is buried, —
that is why he buries it. By this (offering) he
delivers from the power of Rudra those descendants
of his, that are not yet born.
^ He consecrates, by the usual fivefold lustration, some spot on
a cross-way, to the north of the sacrificial ground, and after laying
down the fire-brand taken from the Dakshi;mgni, he offers thereon,
using the central leaflet of a pahifa-leaf as the offering-spoon.
^ In Taitt. Br. I, 6, 10, 4, this sister of Rudra is identified with
the autumn, wherewith the god is wont to kill (viz. by means of
catarrh, fever, &c.. Say.). See also Weber, Ind. Stud. I, 183 ; Muir,
Original Sanskrit Texts, vol. iv. p. 321.
^ ' Akhutkara;' ' akhukarisha,' Ka«va text. Possibly a mouse-
hole, or the earth thrown up by a mouse, is meant. See p. 278,
note 3. Cf. Taitt. Br. I, 6, 10, 2 ; ' N. N. is thy victim,' thus saying,
let him indicate the one he (the Sacrificer) hates ; thereby he delivers
over to him (Rudra) the one he hates. If he hate no one, let him
say, ' the mole (mouse) is thy victim.'
* ' Thus he makes over to him only the mole as victim, and puts
it into his mouth,' Kawva text.
II KAA'DA, 6 ADHYAYA, 2 BRAHMAA^V, 1 4. 44 1
11. Thereupon they return (to the fire) and mut-
ter (Va^.S. Ill, 58, 59), 'We have satisfied the claims
of Rudra, satisfied the divine Tryambaka, that he
may make us richer, that he may make us more pros-
perous, that he may render us steady in our purpose,
— Thou (O Rudra) art a remedy for the cow, a
remedy for the horse, a remedy for man ; a blessing
for the ram and the ewe.' This is the prayer for
blessing at this performance.
1 2. They then walk thrice round the altar not sun-
wise, beating their left thighs (with the right hand),
w^ith the text (Va^. S. Ill, 60 a), 'We worship Tryam-
baka, the fragrant increaser of prosperity. Even as a
gourd (is severed) from its stem, so may I be severed
from death, not from immortality!' This is the
prayer for blessing at this performance : thereby they
invoke a blessing (upon the Sacrificer), for verily
blessed is he who shall be severed from death, not
from immortality. That is why he says, ' May I be
severed from death, not from immortality.'
13. Let the maidens then also walk round,
thinking, 'May we enjoy prosperity!' That sister
of Rudra, named Ambika, indeed is the dispenser of
happiness : hence the maidens also should walk
round, thinking, 'May we enjoy prosperity!'
14. The text (prescribed) for them is (Va^. S. Ill,
60 b), ' We worship Tryambaka, the fragrant be-
stower of husbands. Even as a gourd (is severed)
from its stem, so may I be severed from this (world),
not from thence (yonder world)!' By saying 'from
this,' she means to say ' from my relatives ;' and by
saying ' not from thence,' she means to say ' not
from husbands.' Husbands, doubtless, are the sup-
port of woman : hence she says ' not from thence.'
442 .SATAPATIIA-BRAHMAiVA.
15. Then they (the Sacrificer and priests) again
walk round thrice sunwise, beating their right thighs,
with the same text. As to why they again walk
round thrice sunwise, — they think, 'Sunwise this
sacred work of ours shall be accomplished,' and
therefore they again walk thrice round sunwise.
16. The Sacrificer now takes those (remains of
the cakes) into his joined palms and throws them
upwards higher than a cow can reach \ Thereby
they cut out his (Rudra's) darts from their
bodies. If they fail to catch them -, they touch
(those that have fallen to the ground). Thereby
they make them medicine, and hence, if they fail to
catch them, they touch them.
17. Having then packed them into two net-work
baskets and tied them to the two ends of either a
bamboo staff or the beam of a balance, he steps
^ ' Yatha gaur nodapnuyat.' ' Yavad gaur nodapnuyat tavat,'
Kawva text. Sayawa takes go to mean 'earth,' and interprets, 'in
such a way that the earth does not obtain it (i. e. that they do not
fall to the ground).' Katy. prescribes, V, 10, 18, The Sacrificer,
with his joined open hands, throws the Rudra-cakes upwards as
high as not to be reachable by a cow (ago/fprapawam); 19, He
catches them ; 20, If they cannot be (caught), then touching (of
those that have fallen on the ground).
prescribes, V, 10, 18, The Sacrificer,
with his joined open hands, throws the Rudra-cakes upwards as
high as not to be reachable by a cow (ago/fprapawam); 19, He
catches them ; 20, If they cannot be (caught), then touching (of
those that have fallen on the ground).
"^ I adopt (not without reluctance) Sayawa's interpretation of
vilipsanta^ (= labdhum ajakta/;), which seems to be that of
Katyayana also. The St. Petersburg Diet, takes it in the sense
of ' (if they are) desirous of distributing them.' Taitt. Br. I, 6, 10, 5
has merely ' utkiranti bhagasya lipsante,' 'they throw (them) up,
(whereby) they desire to obtain prosperity.' Apastamba, as quoted by
Say. on Taitt. S.I, 8,6, says, — Having thrown up the cakes and caught
them again (pratilabhya), and having, with ' We worship Tryam-
baka,' put them into the Sacrificer's joined palms ; and having
taken them up separately (Papadaya), with (or thinking) ' We desire
to obtain you of (Pfrom) Bhaga;' let them put them together
(samavapeyu//) thrice in this way.
II KANDA, 6 ADHyAvA, 2 BRAHMAA^A, 1 9. 443
aside towards the north; and if he meets with
a tree or a stake or a bamboo or an ant-hill, he
fastens them thereon, with the text (Va^. S. Ill, 6i),
' These, O Rudra, are thy provisions ; therewith
depart beyond the Mu^avats!' — (supplied) with pro-
visions people indeed set out on a journey : hence
he thereby dismisses him supplied with provisions
whithersoever he is bound. Now in this case his
journey is beyond the Mucravats : hence he sa}s, 'De-
part beyond the Mu^avats!' — 'with thy bow unstrung
and muffled up — ,' whereby he means to say, ' De-
part propitious, not injuring us^;' ' Clad in a skin,' —
whereby he lulls him to sleep ^; for while sleeping he
injures no one : hence he says, ' Clad in a skin.'
18. They then turn to the right about, and return
(to the uttaravedi) without looking back. Having
returned thither, they touch water ; for they have
been performing a ceremony relating to Rudra"',
and water is (a means of) purification : with water,
that (means of) purification, they accordingly purify
themselves.
19. Thereupon he shaves his hair and beard, and
takes up the fire (of the uttaravedi), — for only after
changing his place (to the ordinary sacrificial ground)
he performs the (Full-moon) sacrifice on that fire,
since it is not proper that he should perform the
' In the Yag. Sawhita this forms part of the text, but it is clearly
a gloss taken from the Brahmawa. The Ka/^va recension of the
Brahmana has ' — pinakavasa ity ahiwsan na-^ siva.A sanio 'lihily
evaitad aha,' which has likewise found its way into the Sawhita of
that school. On the IMu^avats, see INIuir, Orig. Sanskrit Texts,
vol. ii. p. 352.
'^ According to Katy, V, 10, 22, he mutters the word 'skin-clad'
while steadying the two baskets.
^ See p. 2, note 2.
444 ^-ATAPATUA-BRAIIMAiVA.
On the IMu^avats, see INIuir, Orig. Sanskrit Texts,
vol. ii. p. 352.
'^ According to Katy, V, 10, 22, he mutters the word 'skin-clad'
while steadying the two baskets.
^ See p. 2, note 2.
444 ^-ATAPATUA-BRAIIMAiVA.
Agnihotra on the uttaravedi : for this reason he
changes his place. Having gone to the house,
and 'churned out' the fires \ he performs the Full-
moon offering. The Seasonal offerings, doubtless,
are detached sacrifices ; whereas the Full-moon
offering is a regular, established sacrifice : hence
he finally establishes himself by means of that
regular sacrifice, and therefore changes his place
(to the ordinary sacrificial ground).
Third BRAiiMAiVA.
1. Verily, imperishable is the righteousness of
him that offers the Seasonal sacrifices ; for such a
one gains the year, and hence there is no cessation
for him. He gains it (the year) in three divisions,
he conquers it in three divisions. The year means
the whole, and the whole is imperishable (without
end) : hence his righteousness is indeed imperish-
able. Moreover, he thereby becomes a Season,
and as such goes to the gods ; but there Is no
perishableness in the gods, and hence there is
imperishable righteousness for him. This, then, is
why he offers the Seasonal sacrifices.
2. Then as to why he should perform the ^Su na-
si rya offering. The prosperity (^ri) that accrued to
the gods on performing the Sakamedha offerings,
and gaining the victory (over Vmra), is i^una; and
the essence (rasa) that belonged to the year gained
by them is sira-. Now that same prosperity which
' See II, 5, 2, 48.
'^ The author identifies sira (plough) with sara, 'essence, sap;'
and takes j-una, ploughshare (?), as identical with i'unam, 'success-
fully, prosperously.' See next page, note 3.
II KAiVDA, 6 ADIIYAYA, 3 BRAHMAiVA, 5. 445
accrued to the gods on performing the Sakamedha
offerings, and that same essence which belonged to
the year gained by them, — both these he takes
possession of and makes his own : that is why he
performs the 6'unasirya.
3. The mode of its performance (is as follows) :
They prepare no uttaravedi ; they do not use clotted
butter ; nor do they churn the fire\ There are five
fore-offerings, three after-offerings, and one Samish-
/aya^is.
4. Then, in the first place, there are those five
(regular) oblations^. By means of these oblations,
indeed, Pra^apati produced creatures ; with them he
delivered the creatures both ways from Varu;^a's
noose ; with them the gods slew Vr/tra and gained
that victory which was gained by them. And so
does he, by means of them, obtain and make his
own, both that prosperity which accrued to the gods
from performing the Sakamedha offerings, and that
essence of the year which was gained by them. This
is why those five oblations are (offered).
5. Then follows a ^unasirya^ cake on twelve
And so
does he, by means of them, obtain and make his
own, both that prosperity which accrued to the gods
from performing the Sakamedha offerings, and that
essence of the year which was gained by them. This
is why those five oblations are (offered).
5. Then follows a ^unasirya^ cake on twelve
^ But see XI, 5, 2, 8, 'At all four of these (^aturmasya offerings)
they churn the fire.' On account of this contradiction, the com-
mentators, on Katy. V,'ii, 3, consider the churning of the fire as
optional. But, if the fires were produced by ' churning,' nine fore-
offerings and after-offerings would have to be performed, as at the
other Seasonal sacrifices, which is expressly forbidden in the above
passage. According to Katy. himself, the 6'unasirya is to be treated
like an ordinary ish/i, except that the barhis is to be tied together
in the way prescribed for the Seasonal offerings; see II, 5, i, 18.
2 See II, 5, I, 8-1 1.
' That is, according to Katy. V, 1 1, 5, to ^'una and Sira, — pro-
bably the ploughshare and plough, considered as two tutelary
deities of agricultural pursuits (Rig-veda IV, 57, 5-8); but by Yaska
identified with Vayu and Aditya;— or, according to Taitt. S. I, 8,
446 .SATAPATHA-BRAIIMAiVA.
potsherds. The import of this 6'unastrya oblation
is what we have stated before.
6. After that there is an (oblation of) milk^ to
Vayu. Now it is to milk that living beings readily
take, when they are born : ' May the creatures readily
take to me — now that I have gained the victory (by
means of the Sakamedha offerings) — for my pros-
perity, glory, and support!' so he thinks, and hence
that (oblation of) milk.
7. Then as to why it is (offered) to Vayu. Now
Vayu, indeed, is yonder blowing (wind) ; it is he that
makes swell whatever rain falls here. But it is by
the rain that plants grow ; and on the plants being
eaten and the water drunk, milk is produced out of
that water. Hence it is he (Vayu) that produces it;
and for this reason it is (offered) to Vayu.
8. Then follows a cake on one potsherd for
Surya. Now Surya, indeed, is yonder scorching
(sun) ; it is he that governs all this (world), now
by means of a good, now by a bad (king)-; he
assigns its place to everything here, now under a
good, now under a bad (king) : ' Now that I have
obtained the victory, may he, in his pleasure, govern
me through a good (king), may he assign to me a
place under a good (king) ! ' thus he thinks ; and for
this reason there is a cake on one potsherd for
Siirya.
9. The priests' fee for this (oblation to Surya)
7, I, Taitt. Br. I, 7, i, i, to Indra 6'unasira (i.e. Indra,- accom-
panied by ^una and Sir a, Say.).
' According to Katy. V, 1 1, 6-10, the milk, in this case, is to be
offered quite fresh (and warm) from the cow, without having been
put on the fire. Rice-gruel may, however, be offered instead.
^ Or, ' now by good, now by bad (means).'
II KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 12. 447
' According to Katy. V, 1 1, 6-10, the milk, in this case, is to be
offered quite fresh (and warm) from the cow, without having been
put on the fire. Rice-gruel may, however, be offered instead.
^ Or, ' now by good, now by bad (means).'
II KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 12. 447
is a white horse ^; whereby it is made of the
characteristic form of yonder scorching (sun). If
he be unable to procure a white horse, it may be
a white bull ; whereby it is likewise made of the
characteristic form of yonder scorching (sun).
10. He may offer the ^'unasirya at the same time
when he performs the Sakamedha offerings. By offer-
ing (Seasonal sacrifices) three times in the year, he
indeed obtains the (whole) year : he may therefore
offer (the ^'unasirya) at any time ^.
11. Here now some wish to take possession of
the nights ; and should he wish to take possession
of the nights, let him offer the 6'unasirya (on the
day) when, previously to the full-moon of Phalguna,
(the new moon) becomes visible in yonder sky.
12. Let him then get consecrated (for the Soma-
sacrifice), lest the Phalguna full-moon again pass by
without his offering (Soma). For were the Phalguna
full-moon again to pass by without his having
^ According to Taitt. S. I, 8, 7, Taitt. Br. I, 7, i, 2, the Dakshi«a
consists of a plough yoked with twelve oxen.
^ That is to say, he may perform the -Sunasirya, either immedi-
ately after the Sakamedha/^, or at any time within four months after
that sacrifice (comm. on Katy. V, 11, 3). Our author, however, evi-
dently favours the views set forth in the succeeding paragraphs.
According to these, the householder who wishes to discontinue the
Seasonal offerings after the first round, and to become a Soma-
sacrificer, is to perform the »S'unasirya on the first day of the waxing
moon of Phalguna, and then to undergo the diksh^, or rite of
consecration for the Soma-sacrifice (see III, i, 2, i seq.), either
immediately or before the approaching full-moon, when he is to
perform the Agnish/oma (or an animal off'ering to Agni and Soma
or an Agneyi ish/i, Katy. V, 11, 15). If, on the other hand, he in-
tends to continue the ^dturmasyas for another year (or more), he
is to perform the ^unasirya on the upavasatha, or day preceding
the full-moon.
448 ^ATAPATHA-BRAHMAATA.
offered (Soma), he would certainly have to begin
anew (to perform the Seasonal offerings) : hence
the Phalguna full-moon should not again pass by
without his offering Soma. Such (is the rule) for
him who discontinues (the Seasonal offerings).
13. And in the case of one who recommences
(the Seasonal offerings), — let him perform the ^'una-
sirya on the day preceding the Phalguna full-moon,
and on the following day the Vaii'vadeva, and after
that the Full-moon offering. This, then, (is the rule)
for him who recommences (the Seasonal offerings).
This, then, (is the rule)
for him who recommences (the Seasonal offerings).
14. Then as to (the Sacrificer) shaving his head
all rounds Now yonder sun, indeed, faces every
quarter ; it drinks up whatever (moisture) it dries
up here : hence this (Sacrificer) thereby faces every
quarter and becomes a consumer of food.
15. This fire also faces every quarter, since it
burns all they put into it from whatsoever quarter :
hence this (Sacrificer) thereby faces every quarter
and becomes a consumer of food.
16. This man, on the other hand, faces but one
quarter ; but by shaving his head all round he
comes to face every quarter ; and whosoever, knowing
this, has his head shaved all round, becomes just
such a consumer of food as those two : let him
therefore have his head shaved all round.
17. And on this point Asuri said, 'What in the
world has it to do with his face, even if he were to
shave off all the hair of his head! It is by offering
^ ' Parivartayate ' (' nivartayate,' Ka«va), lit. ' he causes himself
to be turned round,' is the technical expression for having one's
head shaved all round (the j-ikha, or lock of hair on the crown of
the head).
. II KAA^JDA, 6 ADHYAYA, 4 BRAHMAiVA, 4. 449
thrice in the year that he comes to face all the quar-
ters and becomes a consumer of food : let him there-
fore not trouble himself about shaving his head.'
Fourth BRAHMAiVA.
1. Now when it is said, that the gods, by means
of the Sakamedha offerings, slew Vr/tra and gained
that supreme authority which they now wield, — it
is rather by means of all the Seasonal sacrifices
that the gods slew Vr/tra ; it is by all of them
that they gained that supreme authority which
they now wield.
2. They spake, ' With what king, with what
leader^ shall we fight?' Agni spake, ' With me for
your king, with me for your leader!' With Agni
for their king, with Agni for their leader, they
gained four months ; and with the Brahman (sacer-
dotium) and the threefold science they encompassed
them.
3. They spake, 'With what king, with what leader
shall we fight?' Varu;2a spake, 'With me for your
king, with me for your leader!' With Varu;m for
their king, with Varu;^a for their leader, they gained
other four months ; and with the Brahman and the
threefold science they encompassed them,
4. They spake, 'With what king, with what leader
shall we fight?' Indra spake, 'With me for )our
king, with me for your leader!' With Indra for their
king, with Indra for their leader, they gained other
four months ; and with the Brahman and the three-
fold science they encompassed them.
' Anika (?' van-guard '). cf. V, 3, i. i * senaya^ senanir anikam;'
11, 5, 3. 2.
[X2] G g
450 5ATAPATHA-BRAHMAiVA.
' Anika (?' van-guard '). cf. V, 3, i. i * senaya^ senanir anikam;'
11, 5, 3. 2.
[X2] G g
450 5ATAPATHA-BRAHMAiVA.
5. And, accordingly, when he performs the Vai^va-
deva, he thereby gains four months, with Agni for
his king, with Agni for his leader. Then (in shaving)
are used a porcupine's quill spotted in three places,
and a copper razor ; that three-spotted porcupine's
quill resembles the threefold science, and the copper
razor resembles the Brahman ; for the Brahman is
fire, and fire is of reddish (lohita) colour : hence a
copper (loha) razor is used. Therewith he has
(his head) shaved all round ^ ; and thus he (the
Adhvaryir encompasses him with the Brahman and
the threefold science.
6. And when he performs the Varu/zapraghasa
offerings, he thereby gains other four months, with
Varu;2a for his king, with Varu;2a for his leader.
Then a three-spotted quill of a porcupine and a
copper razor are used, wherewith he has himself
shaved all round ; and thus he (the priest) encom-
passes him with the Brahman and the threefold
science.
7. And when he performs the Sakamedha offer-
ings, he thereby gains other four months, with Indra
for his king, with Indra for his leader. Then a
three-spotted quill of a porcupine and a copper
razor are used, wherewith he has himself shaved ;
and thus he (the priest) encompasses him with the
Brahman and the threefold science.
8. And when he performs the Vai-?vadeva, then
he becomes Ao-ni, and attains to union with Aoni
and to co-existence in his world. And when he
performs the Varu;/apraghasa offerings, then he
becomes Varu;^a, and attains to union with Varu;^a
^ See p. 448, note i.
II KANDA, 6 ADHYAYA, 4 BRAhMAJVA, 9. 45 I
and to co-existence in his world. And when he
performs the Sakamedha offerings, then he becomes
Indra, and attains to union with Indra and to co-
existence in his world ^.
9. And in whatever season he goes to yonder
world, that season passes him on to the next sea-
son, and that season again passes him on to the next
season, — he who performs the Seasonal sacrifices
reaches the highest place, the supreme goal.
Wherefore it is said, * They find not him that
offereth the Seasonal offerings, for verily he goeth
unto the highest place, to the supreme goal-.'
^ The Kawva text adds : And when he performs the 6'unasiriya,
then he becomes Vayu, and attains to union with Vayu and to
co-existence in his world.
^ The Ka«va text has: In whatever season the performer of
Seasonal offerings goes to yonder world, that season passes him
on to the next season, and that next one to the next one, — him
the seasons, by transmission, make thus attain to the highest
station, to the highest world. Wherefore is it said, ' They find not
him that offereth the Seasonal offerings, for he conquereth the
highest world, the highest conquest (paramaw hy eva lokam
paramawz ^itim ^ayatiti).'
Gg 2
ADDITIONS AND CORRECTIONS.
Wherefore is it said, ' They find not
him that offereth the Seasonal offerings, for he conquereth the
highest world, the highest conquest (paramaw hy eva lokam
paramawz ^itim ^ayatiti).'
Gg 2
ADDITIONS AND CORRECTIONS.
Page 15, note r. The pole of Indian carts is itself firmly bound with thongs.
P. 27, paragraph 10. Read, — Va^. S. I, 15 b; I, 15 c.
P. 28, par. 12, and note 2. The Kawva text has the correct order of castes:
'tany etiiii ^atvari va^a ehili brahmawasyagahy adraveti ra^^anyasya
Ita. vaisyasya ^adhaveti sudrasya.'
P. 47, par. I. The Tailt. S. (11, 6, 6) has a somewhat different version of this
legend : — Agni had three elder brothers. While carrj^ing the oblations to
the gods, they perished. Agni was afraid, ' In like manner this one will
meet with destruction (artim arishyati).' lie concealed himself. He entered
the waters. The gods wished to find him. A fish betrayed him. He cursed
it, ' May (people) kill thee by whatever means they can devise (dhiya-dhiya),
who hast betrayed me !' Hence they kill the fish by whatever means they
can devise, for he is accursed. They found him, and said to him, 'Come
back to us and carry our oblation !' He said, ' I will ask a boon : whatever
portion of the taken (ghee) shall fall outside the enclosing-sticks, before it
is offered, that shall be my brothers' portion !' Hence whatever portion of
the taken (ghee) falls outside the enclosing-sticks, that is their portion:
with that he satisfies them.
P. 47, par. 2. The Ka«va text reads, — ' They followed Indra even as now-a-days
also a Brahman follows a Kshatriya blessing him (a.'awsamano'nu^arati).'
P. 85, par. 6. Read, — for this represents the fringe (of the Sacrificer's nether
garment), and it is on the right side that the fringe (is tucked in) .... for
the fringe also is covered (by being tucked in). Cf. below to p. 36S.
P. 118, line 18. Read, — 'Thine' instead of 'Your.'
P. 164, par. 2. Professor Delbriick, Syntaktische Forschungen II, p. 118, trans-
lates, ' And from the mouth which had been drinking sura, the sparrow
sprang: hence the latter sings so merrily, for indeed he sings so merrily as
if it had drank sura.' Differently, however, ibid. Ill, p. 64.
P. 175, par. I. Compare also the corresponding legend in Taitt. Br. I, 6, 7, 4 : —
Indra, having slain Vr/tra, went to the farthest distance, thinking ' I have
committed a sin (aparadham, ? I have missed him).' He said, ' Who will
find this out ?' The Maruts said, ' We will choose a boon, then we shall know :
let the first offering be made to us ! ' They sported on him (, Vr/tra), &c.
(According to Sayawa, on Taitt. S. I, 8, 4, Indra flees from fear and says, within
the Marut's hearing, ' Is VWtra dead or not ? Who will go near him and
find it out?' &c.)
' They sported on him (, Vr/tra), &c.
(According to Sayawa, on Taitt. S. I, 8, 4, Indra flees from fear and says, within
the Marut's hearing, ' Is VWtra dead or not ? Who will go near him and
find it out?' &c.)
P. 183, par. I. According to Saya^a, on Taitt. Br. I, i, 3, 10, it was the Soma-
plant (soma-valli) that was carried off by Gayatri devata, and one of its leaves
(par«a) was broken off, and on falling to thegroiand became a pala.^a tree. See
also Taitt. S.VI, 1,6; 6'at. Br. Ill, 2,4, i seq. ; Weber, Ind. Stud. II, 312 seq.
P. 184, note 4. Add, — Compare Max Rlliller, Hist, of Anc. Sansk. Lit., p. 352.
P. 206, par. 19. Correct, — ' Bhallaveya' (also II, 1, 4, 6).
P. 288, note 2. On the etymology of nakshatra, see also Max Miiller, Rig-veda-
Sawhita IV, p. Ixvi note.
P. 310, pars. 8-9. Correct, — 'And whichever (of the Asuras) they (the gods)
slew, he indeed remained the same (viz. alive). In consequence of this the
gods were left inferior.'
r*- 313) par. 20. The paragraph should have been rendered thus: — To Aru«a
Aupave.'i his kinsmen said,' Thou art advanced in years: establish thou the
fires!' He replied, 'Thereby ye tell me, "keep silence!" he who has estab-
lished his fires must not speak an untruth, and only by not speaking at all
one speaks no untruth: to that extent the service (of the consecrated fire)
consists in truth.' Similarly the Ka/(va text, — aru«aw haupave.n;« ^/"iataya
iikuh sthaviro va asy agni adhatsveti. — sa hova^a tan maitad brutha va^aw-
yama evaidhiti ma brutheti na hy agni adhaya mr/'sha vaden no va^a vadato
'mr/shodyam asti tasmdd u satyara eva vivadishet. See Delbriick, Syntak-
tische I'orschungen HI, p. 29.
P. 368, par. 24. Read, — He (the Sacrificer) then pulls down the tuck of his
(nether garment) and performs obeisance. Cf. p. 435, note 2.
TRANSLITERATION OF ORIENTAL ALPHABETS.
453
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6 I have declared my ways, and thou
ardest me: ^ teach me thy statutes.
7 Make me to understand the way
thy precepts: so » shall I talk of
y wondrous works.
8 2 My soul 2 melteth for heaviness :
I T«r. 12.
Pa. If,. 4.
* 27. U.
*S6. 11.
y Ps. 146.
5,6.
> Ps. 107.
lALMS.
and professions of obedience.
o;
DALKTH.
25 ' My soul cleaveth unto the dust :
"quicken thou me according to ttiy
word.
26 I have declared my ways, and
thou hcardest me: * teach me thy
statutes.
27 Make me to understand the way
of thy precepts : so " shall I talk of
thy wondrous works.
2S ' lly soul 2 melteth for heaviness :
I p.. H. 35.
2fi I have declared my wavs, and
thou heardest me: 'teach iue thy
statutes.
27 Make me to understand the way
of thy precepts: so "'shall I talk of
thy wondrous works.
28 'My soul 2 melteth for heaviness :
Pa. 25. 4.
*27. 11.
i 86. 11.
»PB.H0.5.e.
PSALMS.
and professions of obedience
Lord;
endur-
" quicken thou me according to thy
word.
26 I have declared my wavs, and
thou heardest me ; " teach me thy
stntutes.
27 Make me to understand the way
of tUy precepts: so ! . 107. 3B.
2 Hall.
0
8
0
0
10
0
0
10
6
0
12
0
0
15
0
n
19
6
1
1
0
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Jewish Sects, Parties, &c.
5. Chronology of the Old Testament.
6. Chronology of the Acts and Epistles.
7. Historical Summary.
8. Miracles and Parables of the Old Tes-
tament.
9. Miracles and Parables of Our Lord.
10. Names, Titles, and Offices of Christ.
11. Prophecies relating to Chri.st.
12. Special Prayers found in Scripture.
13. Notes on the New Testament :—
i. Early Copies.
ii. Divisions of the New Testament :—
(a) Constitutional and HistoricaL
(b) Didactic.
(o) Prophetic.
Analysis and Summary of each.
14. Harmony of the Gospels.
15. Paul's Missionary Journeys.
16. „ Voyage to Rome.
17. Geography and Topography of Pales-
tine.
18. Mountains of Scripture, with their As-
sociations.
19. KiVERS AND Lakes of Scripture, and
E\t;nts connected with each.
20. Ethnology of Bible Lands.
21. Quadrupeds named in the Bible, with
Description of each.
22. Summary of Mammalia of the Bible.
23. Fisheries of Palestine, with their Pro-
ducts.
24. Aquatic Animals mentioned in the Bible.
25. Birds found in Palestine.
26. Reptiles of Scripture.
27. Insects of Palestine.
28. Trees, Plants, Flowers, &c., of Palestine.
29. Geology of Bible Lands :—
i Mineral Substances, &c.
ii. Metals.
Iii. Precious Stones.
30. Music and Musical Instruments :—
i. Stringed Instrimients.
ii. Wind Instruments,
iii. Instruments of Percussion.
31. Tables op Weights, Measures, Time, and
Money.
32. The Jewish Year.
33. Words Obsolete or Ambiguous.
34. Words used Symbolically.
35. Blank Leaves for MS. Notes.
IL AN INDEX TO THE HOLY BIBLK
III. THE NEW OXFORD CONCORDANCE.
IV. DICTIONARY OF SCRIPTURE PROPER NAMES, WITH THEIR
PRONUNCIATION, MEANINGS, AND REFERENCES.
V. SCRIPTURE ATLAS (INDEXED).
1.— The Nations of the Ancient World.
2.— Armenia, Assyria, Babylonia, Syria, &o.,
IN the Patriarchal Ages.
3.— Canaan in the Patriarchal Ages.
-.—Egypt and the Sinai Peninsula, illus-
trating the Journeys of the Israelites to the
Promised Land.
6.— Canaan as divided among the Tribes.
6.— Dominions o>f David and ."tolomon.
10.—
IL-
12.-:
-The Kingdoms of Judah and Israel.
-Assyria and the Adjacent Lands, illus-
trating the Captirities.
-Jerusalem and its Environs.
■Palestine in the Time of Our Saviour.
The Roman Empire in the Apostolio
Age.
I cannot doubt that the volume, in its various forms, will
be of gi-eat service." — The Archbishop of Canterbury.
"The notion of including in one volume all the helps that a clergyman or teacher would
be likelj' to want for the study of the Bible has never been realised before with the same
success that you have attained in the Oxford Bible fob TEACHERa In the small
edition (Ruby 16mo. thin), by the use of paper very skilfully adapted to the purpose, there
is a Bible with an Atlas, a Concordance, an Index, and several Tractates on various points
of Biblical antiquity, the whole, in a very solid binding, weighing a pound and an ounce : no
great weight for what is really a miniature library. The clergy will probably give the
preference to the larger book, marked No. 4. Tins includes the Apocrypha, with all the
helps to the use of the Bible that distinguish the series. Its type is excellent. Many
clergymen are obliged to write sermons when travelling from place to place. This volume
would serve as a small library for that purpose, and not too large for the most moderate
portmanteau. I think that this work in some of its forms should be in the hands of
every teacher. The atlas is very clear and well printed. The explanatory work ami the
indices, so far as I have been able to examine them, are very carefully done. I am glad
that my own University has, by the preparation of this series of books, taken a new step
for the promotion of the careful study of the Word of God. That such will be the effect
of the publication I cannot doubt." — The Archbishop of York.
" It would be difficult, I think, to provide for Sunday-School Teachers, or indeed for other
students of the Bible, so much valuable information in so convenient a form as is now
comprised in the Oxford Bible iob Teachers." — The Bishop of London.
"The idea of a series of Bibles in different types, corresponding page for page with one
another, is one which the Dean has long wished to see realised for the sake of those who find
the type of their familiar copies no longer available .... The amount of information com-
pressed into the comparatively few pages of the Appendix is wonderful. And the Dean is
glad to hear that the help of such eminent contributors has been available for its com-
pilation. The Concordance seems to be sufficiently full for reference to any text that may
be required." — The Dean of Rochester.
"Having by frequent use made myself acquainted with this edition of the Holy Scrip-
tures, I have no hesitation in saying that it is a most valuable book, and that the ex-
planatory matter collected in the various appendices cannot but prove most helpful, both
to teachers and learners, in acquiring a more accurate and extensive knowledge of the Word
of God." — The Bishop of Lichfield.
"I have examined the Oxford Bible for Teacheks with very great care, and con-
gratulate you upon the publication of so valuable a work. It contains within a reason-
able compass a large mass of most useful information, arranged so conveniently as to bo
easily accessible, and its effect will be not merely to aid, but also, I think, to stimulate
the studies of the reader. The book is also printed so beautifully, and is so handsome
in every way, that I expect it will be greatly sought after, as a most acceptable present
to any who are engaged in teaching in our Sunday Schools and elsewhere." — The Dean of
Canterbury.
THE OXFORD BIBLE FOR TEACHERS.
©jftractS from ©pini'onjJ {continued).
"I have examined with some care a considerable portion of the 'Helps to the Study
of the Bible,' -which are placed at the end of the Oxfg'::b Bible for Teachers, and have
been much struck with the vast amount of really useful information which has there been
brought together in a small compass, as well as the accuracy with which it has been com-
piled. Tlie botanical and geological notices, the account of the animals of Scripture, &c.,
seem to be excellent, and the maps are admirable. Altogether, the book cannot fail to be
of service, not only to teachers, but to all who cannot afford a large library, or who have
not time for much independent study." — The Dean of Peterborough.
" I have been for some time well aware of the value of the Oxford Bible for Teach-
ers, and have been in the habit of recommending it, not only to Sunday-School Teachei"s,
but to more advanced students, on the ground of its containing a large mass of accurate
and well-digested information, useful and in many cases indispensable to the thoughtful
reader of Holy Scripture ; in fact, along with the Bible, a copious Index, and a Concor-
dance complete enough for all ordinary purposes, this one volume includes a series of short
but comprehensive chapters equivalent to a small library of Biblical works." — The Bishop
OF Limerick.
"Having examined the Oxford Bible for Teachers carefully, I am greatly pleased
with it. The 'Helps to the Study of the Bible' at the end contain a great amount of
most valuable information, well calculated not only to lead to a good understanding of the
text, but to stimulate the student to further efforts. It differs from many publications in
this, that the information is so admirably arranged, that it is well suited for reference,
and is easily available for the student. The edition would be most useful to Sunday-School
Teachers, a great help to those who desire that the young shall have a real knowledge of the
Word of God." — The Bishop of Cork.
The edition would be most useful to Sunday-School
Teachers, a great help to those who desire that the young shall have a real knowledge of the
Word of God." — The Bishop of Cork.
"The Oxford Bible for Teachers may, I think, without exaggeration, be described
as a wonderful edition of the Holy Scriptures. The clearness and beauty of the type, and
the convenient shape of the volume, leave nothing to be desired. I know nothing of the
same compass which can be compared to the 'Helps to the Study of the Bible' for fulness
of information and general accuracy of treatment. It is only real learning which can ac-
complish such a feat of compression." — The Bishop of Derrt and Raphob.
"I consider the Oxford Bible foe Teachers to be simply the most valuable edition
of the English Bible ever presented to the public."— The Ven. Archdeacon Eeichel.
" The Oxford Bible for Teachers is in every respect, as regards type, paper, binding,
and general information, the most perfect volume I have ever examined." — The Rev. Pre-
bendary Wilson, of the National Society's Bejoository.
"The essence of fifty expensive volumes, by men of sacred ! ".rning, is condensed into the
pages of the Oxford Bible for Teachers." — The Rev. Andrew Thomson, D.D., Edinburgh-
"The latest researches are laid under contribution, and the Bible Student is furnished
with the pith of them all." — Dr. Stoughton.
"The whole combine to form a Help of the greatest value."— Dr. Angus.
"I cannot imagine anything more complete or more helpful."— Dr. W. Morlet Punshon.
"I congratulate the teacher who possesses it, and knows how to turn its 'Helps' to good
account." — Dr. Kennedy.
THE OXFORD BIBLE FOR TEACHERS.
^ytxncti from (©pinions (continued).
"The OxFOED Bible fob Teachers is the most valuable help to the study of the Holy
Scriptures, within a moderate compass, which I have ever met with. I shall make constant
use of it ; and imagine that few who are occupied with, or interested in the close study
of the Scriptures, will allow such a' companion to be far from their side." — The Eev. Baldwin
Brown.
"I do not think I shall ever leave home without the Oxford Bible foe Teachers,
for one can scarcely miss his ordinary books of reference when this Bible is at hand. I
know no other edition which contains so much valuable help to the reader." — The Rev. A. H.
Chahteris, D.D., Dean of the Chapel Royal.
" Tlie Oxford Bibles foe Teachers are as good as ever we can expect to see." —
The Eev. C. H. Spurgeon.
I
know no other edition which contains so much valuable help to the reader." — The Rev. A. H.
Chahteris, D.D., Dean of the Chapel Royal.
" Tlie Oxford Bibles foe Teachers are as good as ever we can expect to see." —
The Eev. C. H. Spurgeon.
"The modest title of the work scarcely does justice to the range of subjects which it
comprehends, and the quality of their treatment. As a manual of Biblical information and
an auxiliary of Biblical study, it is unrivalled. It is as exhaustive as it is concise, — no
irrelevant matter has been introduced, and nothing essential to Biblical study seems to have
been omitted, — and in no instance, so far as I can judge, has thoroughness or accuracy been
sacrificed to the necessities of condensation." — The Rev. Robert N. Young, of Eeadingley
College, Leeds.
" The Oxford Bible fob Teachers is really one of the greatest boons which in our day
has been offered U> the reading public. The information given is so various, and so com-
plete, as scarcely to leave a single desideratum. To Christians, in their quiet researches at
home, or in the course of extensive journeys, or in preparation for the duties of tuition, it is
simply invaluable, and constitutes in itself a Biblical Library. The range of topics which it
seeks to illustrate is very great, while the care and accuracy manifest in the articles deserves
the highest praise. It is no exaggeration to say, that to the mass of Christian people it
saves the expense of purchasing and the toil of consulting a library of volumes. At the same
time, I know no book more likely to stimulate enquiry, and to give the power of appreciat-
ing further research into the history, structures, and meaning of the Sacred Oracles." —
Db. Goold, of Edinburgh.
At the same
time, I know no book more likely to stimulate enquiry, and to give the power of appreciat-
ing further research into the history, structures, and meaning of the Sacred Oracles." —
Db. Goold, of Edinburgh.
"I have only recently possessed one of the Oxford Bibles for Teachers; and after
a most patient examination of it, am astonished at the immense amount of accurate and
carefully digested matter it contains : and that, too, of a kind precisely adapted to the
Teacher's needs. Would that such a Bible had been within my reach when I first began
my teaching life ; and would that I had possessed one earlier, since I began to write for
Teachers. As I look at its upwards of 300 pages of ' Helps to the Study of the Bible,'
1 recall my toilsome pilgrimage through many volumes, at much expenditure of time,
for what is here so distinctly stated and tabulated. With such a desk companion I
might have done so much more, and done it so much better. All I can do now is to
entreat all Teachers who need a perfectly reliable Bible for study or class purposes, to
procure one of the Oxford Bibles for Teachers. This I do most earnestly. And I
would add that as a , presentation volume by a class to its Teacher, or by a School to
its Superintendent, no gift would be better appreciated or more appropriate than the
small quarto size with its wide margin, and magnificent type, and superb flexible binding." —
The Rev. James Comper Gray, Author of "Class and Desk," " Topics for Teachers,"
*' Biblical Museum," ^c, ^c.
"Tliese admirable Bibles must tend to extend the fame even of the Oxford Press." —
The Right Hon. W. E. Gladstone, M.R
THE OXFORD BIBLE FOR TEACHERS
IS RECOMMENDED BY
The ARCHBISHOP of CANTERBURY.
The ARCHBISHOP of YORK,
The BISHOP of LONDON.
The BISHOP of WINCHESTER.
The BISHOP of BANGOR.
The BISHOP of CARLISLE.
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The Ven. ARCHDEACON REICHEL.
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GLOUCESTER.
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The CANON IN CHARGE of the DIVINITY SCHOOL,
TRURO.
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WELLS.
The PRINCIPAL of LICHFIELD THEOLOGICAL
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The BIGHT HON. WILLIAM EWART GLADSTONE,
M.P., LL.D.
The Rev. A. H. CHARTERIS, D.D., Professor of Bibli-
cal Criticism in the University of Edinburgh.
Db. LEE, Professor of Ecclesiastical History in the
University of Glasgow.
The RIGHT HON. JOHN INGLIS, D.C.L., LL.D.,
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The EARL of SHAFTESBURY.
Db. ANGUS.
De. STOUGHTON.
The Rev. C. H. SPURGEON.
Be. RIGG, of the Westminster Normal InstUution.
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The Rev. EDWIN PAXTON HOOD.
The Rev. W. MORLEY PUNSHON, LL.U.
The Rev. HOBATIUS BONAR, D.D.
Db. GOOLD, of Edinburgh.
PROFESSUR BINNIE, D.D.
PROFESSOR BLAIKIE, D.D.
De. ANDREW THOMSON, of Edinburgh.
Db. DAVID BROWN, Principal of Free Church Col-
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PROFESSOR SALMOND. of Fiee Church College,
Aberdeen.
De. W. LINDSAY ALEXANDER.
Db. ALEXANDER MACLAREN.
The Rev. PRINCIPAL RAINY, D.D., of New Col-
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Db. JAMES MACGREGOR, of Edinburgh.
Db. ANTLIFF, Principal of the Theological Insti-
tute, Sunderland.
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The Rev. E. E. JENKINS, M.A., President of the
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Db. GEORGE OSBORN, qf the Theological InstUu-
tion, Richmond.
The Rev. R. GREEN.
The Rev. W. HUDSON.
The Rev. F. GREEVES.
Db. W. p. pope, Professor of Theology, Didsbury.
Db. GERVASE SMITH.
The Rev. GEORGE MARTIN.
De. FALDING.
De. CHARLES STANFORD.
Db. LANDELS.
The Rev. JOHN H. GODWIN.
The Rev. J. C. HARRISON.
The Rev. JOSEPH WOOD, M.A.
De. CUMMING.
The Rev. COLIN CAMPBELL McKECHNIE.
The Rev. R. TUCK, B.A.
The Rev. PRINCIPAL McALL, ofHachiey College.
IG \ And Mo«e> d>lii;enlly
the goat of the nio otfering, i
hold, it was burnt: and he wa
with Eleatar and Itharaar, lli<
Aaron which u-erc left alive, »a
be eaten. 9 tyUatJisha
Ifhal/ofcls. 29 The ereefing Ihiags
A ND the Loan spake unto Mom.
■TV and to .^aion, savini; unto them,
■i Speak unto Uie children of Israel,
saying, These ore the beasts which y.
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