18. Or he may merely cover (the vessel by his hand) with, ‘I shut thee off, the out-breathing of N. N.!’ Thus, forsooth, inasmuch as he does not deposit it, it is not again in that enemy; and thus he does not disorder the vital airs.
19. While he is still inside (the Havirdhdna) he utters ‘Hail!’ For the gods were afraid lest the Asura-Rakshas should destroy what part of this graha was previous to the offering. They offered it (symbolically) by means of the Svdh4, while they were still inside (the cart-shed), and what was thus offered they afterwards offered up in the fire. And in like manner does he now offer it up by means of the Svaha, while he is still inside, and what has thus been offered he afterwards offers up in the fire.
20. He then walks out (of the Havirdhdna) with, ‘I walk along the wide air®’ For along the air
? That is, he may set it down on the khara.for a moment without quitting his hold of it. While the subsequent cups of Soma are deposited in their respective places after they have been drawn, the Upamsu and Antaryama are offered immediately.
® With the Taittiriyas the order of proceeding is somewhat different: The Adhvaryu pours the Soma through the Soma-plants into the Up4msu cup after each turn of pressing, with, ‘Become pure for Vakaspati, O courser!’—‘ The bull purified by the hand with the plants of the bull!’—‘ Thou, a god, art a purifier of the gods whose share thou art: thee, to them!’ respectively. He then takes the cup from the Pratiprasthatr? with, ‘Thou art self-made!’ eyes it with, ‘ Make our drinks sweet ;’ and wipes it clean upwards with, ‘Thee for all powers, divine and earthly!’ He then rises with, ‘May the mind obtain thee!’ steps to the Ahavaniya with, ‘I movep. 253 the Rakshas roams rootless and unfettered on both sides, even as man here roams along the air, rootless and unfettered on both sides!; and, that formula being the Brahman (prayer), a slayer of the Rakshas, he, by means of that Brahman, renders the air free from danger and injury.
21. Thereupon he (the Sacrificer) asks a boon. For the gods, forsooth, greatly desire to obtain the offering of that graha, and they grant to him that boon, in order that he may forthwith offer that graha to them: this is why he asks a boon.
22. He (the Adhvaryu) offers with (Vag. S. VII, 3), ‘Self-made thou art, for, this graha being his (Yagiia’s) out-breathing, it is indeed made by itself, born of itself?: hence he says, ‘ Self-made thou art ;— ‘for all powers, divine and earthly, —for it is born of itself for all creatures §;—‘ May the mind obtain thee !’—the mind being Pragdpati, he thereby means to say, ‘may PragApati obtain thee!’ ‘ Hail! thee, O well-born, for Sarya!’ thus he utters the second‘ along the wide air,’ and offers, while the sacrificer holds on to him from behind, with, ‘ Hail! thee, O well-born, to Sfrya!’
1 See III, 1, 3, 13.
thee, O well-born, for Sarya!’ thus he utters the second‘ along the wide air,’ and offers, while the sacrificer holds on to him from behind, with, ‘ Hail! thee, O well-born, to Sfrya!’
1 See III, 1, 3, 13.
* «For this libation is the out-breathing, and the out-breathing is he that blows yonder (the wind); and he indeed is made by himself, begotten (gAta) of himself, since there is no other maker nor begetter of him.’ K4zva text.
5 Perhaps we ought to translate the passage, ‘from all the powers, divine and earthly,’ for it is born by itself from all the creatures. But cf. Taitt. S. VI, 4, 5: ‘ Thereby he puts out-breathing both into gods and men.’
* While, in its force of ‘subsequent,’ avara here refers back to the first Svaha, pronounced by the Adhvaryu (par. 19); it also has here the meaning of ‘lower,’ and, developed out of this, that of ‘ preceding’ (in which meaning it occurs in the Arkpr&tisakhya). Hence it is quite impossible adequately to render this play on the words avara, ‘subsequent, lower, preceding,’ and para, ‘higher, subsequent.’
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(or inferior) ‘Hail!’ with regard to a subsequent? (or higher ; the highest) deity.
23. Now it is in him that burns yonder (the sun) that he has just offered that (libation); and the latter is the All: hence he makes that (sun) the highest of the All. But were he to utter the second (or higher) ‘Hail!’ with regard to a preceding (or lower) deity 2, then it would be even higher than yonder sun: therefore he utters the second ‘ Hail!’ with regard to a subsequent deity.
24. And, having offered, he wipes the (vessel of the) graha upwards; whereby he puts that outbreathing into him as one tending away from him. Thereupon he rubs (the wiped-off Soma) upon the middle enclosing stick from west to east with the palm of his hand turned upwards*—whereby he puts that out-breathing into him as one tending away from him—with, ‘Thee to the gods sipping motes of light!’
25. For in that orb which burns yonder he has just offered this (libation), and those rays thereof are the gods sipping motes of light: it is these he thereby gratifies; and thus gratified those gods convey him to the heavenly world.
26. For this same graha there is neither an invitatory prayer nor an offering prayer‘: he offers it
1 That is, coming after Svaha in the formula.
2 The K4ava text reads: etasmin v4 etan mandale ’haushid ya esha tapati; sarvam u v4 esha graha#; sarvasmad evaitad asmad enam uttaram karoti ya esho ’smat sarvasm4d uttaro yad dhavardm devatam kury&t param svah4k4ram anyad dhaitasm4d uttaram kuryat.
* That is to say, he is to pass his hand, palm upwards, under the middle enclosing stick.
* Such (A7k verses) as are ordinarily recited by the Hotr?. When
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* That is to say, he is to pass his hand, palm upwards, under the middle enclosing stick.
* Such (A7k verses) as are ordinarily recited by the Hotr?. Whenp. 255 with a (Yagus) formula, and thereby it becomes for him supplied with both an invitatory and an offering prayer. And if he desire to exorcise, let him offer some spray (of Soma) which may adhere either to his arm, or to his breast, or to his garment, with, ‘O divine plant, let that be true wherefore I pray thee: let N. N. be struck down by destruction falling from above, crash!’ Even as one of (enemies) that are being slain might escape, so does this (sprig) fly away from those that are being pressed : thus nothing (hostile)—either running thither or running away'!— remains to him for whom he performs this. He deposits that (cup) with, ‘Thee for the out-breathing!’ for this (graha) indeed is his out-breathing. 27. Now some deposit it on the south part (of the khara*), for, they say, it is in that direction that the Upfmsu cup is drawn, the Hotr? says, ‘Restrain the outbreathing (préza)! Hail! thee, O well-calling one, to Sfrya!’ whereupon he breathes into (or towards) the cup with, ‘O outbreathing, restrain my out-breathing !’ After that he remains silent till the Antaryama is drawn, when he addresses that graha with, ‘Restrain the in-breathing (apana)! Hail! thee, O well-calling one, to Sdrya!’ whereupon he draws in his breath over the cup, and says, ‘O in-breathing, restrain my in-breathing!’ He then touches the pressing-stone with, ‘Thee to the through-breathing!’ and therewith frees his speech from restraint. Ait. Br. II, 21. On the terms out-breathing (présa)and in-breathing (ap4na, or up-breathing, udana) see part i, p. 19, note 2; J. S. Speijer, Jaétakarma, p. 64; Séyana on Faitt. S. I, 4, 3 (vol. i, p.603); Taitt. S. VI, 4, 6. Different Haug, Ait. Br. Frans. p. 118.
1 ‘Na dhavan ndpadhdvat parisishyate ;’ perhaps we ought to read ‘n&padh4van;’ unless indeed ‘tasya’ refers to Soma, as S4yana seems to take it. The K4amva text has: tathd ha teshdm napadhivafis ana muéyate yebhyas tatha karoti.
* According to the Sftras of the Black Yagus (cf. Sayama on Faitt. S. I, 4, 2, p. §98), the Upamsu cup is ‘deposited’ on the south-east and the Antary4ma cup on the north-east corner of the
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yonder (sun) moves. Let him, however, not do this, but let him deposit it on the north (uttara) part (of the khara), because there is not any higher (uttara) graha than this. He deposits it with, ‘ Thee for the out-breathing!’ for this (graha) is indeed his outbreathing.
yonder (sun) moves. Let him, however, not do this, but let him deposit it on the north (uttara) part (of the khara), because there is not any higher (uttara) graha than this. He deposits it with, ‘ Thee for the out-breathing!’ for this (graha) is indeed his outbreathing.
28. He then takes the Up4msu-savana (pressingstone). He neither touches it with the fringe nor with the straining-cloth, for that would be like rinsing it in water. If there be any spray adhering to it, let him remove it with his hand, and then lay down (the stone) beside (the Updmsu cup), with the face towards the north, with, ‘Thee for the throughbreathing!’ for this (stone) is indeed his (Yagéia’s) through-breathing,
SEconD BrAHMANA. Il. Tue Great Pressine '.
1. The Upamsu (graha), forsooth, is his outbreathing, the UpAmsu-savana (stone) his throughkhara or mound; the UpAmsu-savana stone being placed between them. Before depositing the vessel, the Adhvaryu pours some of the residue of Soma-juice from the Upameu cup into the Agrayanasthali, and having put a large twig of Soma into it for the evening pressing (? the Adabhya graha, cf. Say. on Taitt. S. I, 603), he ‘deposits’ it on the mound.
1 The ‘Great Pressing’ (mahdbhishava) from which the Antaryama and following libations are obtained is performed by the four priests, viz. the Adhvaryu and his three assistants, Pratiprasthatr?, Nesh/rz, and Unnetr?, each having an equal portion of Soma-plants and one of the four remaining pressing-stones assigned to him. The ceremonies mentioned in III, 9, 4, 1 seq. are repeated on the present occasion, each of the priests tying a piece of gold to his ring-finger. The pressing is performed in three rounds of three turns each, the number of single strokes of the several turnsp. 257 breathing, and the Antary4ma (graha) his inbreathing.
2. Now as to why it is called AntaryA4ma. That which is the out-breathing is also the in-breathing and the through-breathing. Now, in drawing the Upamsu (graha), he puts into him that out-breathing which tends away from him; and in drawing the
2. Now as to why it is called AntaryA4ma. That which is the out-breathing is also the in-breathing and the through-breathing. Now, in drawing the Upamsu (graha), he puts into him that out-breathing which tends away from him; and in drawing the being, however, not limited, as was the case at the pressing of the Upamsu. Only before the first turn of each round Nigrabhy4 water is poured on the plants. After each turn the scattered plants are gathered together on a heap. At the end of each round (of three turns) the Soma is touched (or ‘ strengthened’); whereupon the completely pressed-out stalks are thrown into the Hotri’s cup and the Nigrabha formula is pronounced (III, 9, 4, 21). The stalks which are still juicy are then ‘ gathered together’ (see III, 9, 4, 19) into the so-called sambharami and poured into the Adhavantya trough, and having been stirred about therein by the Unnetrs, are taken out, pressed out, and thrown on the skin, when the same process is repeated. On the completion of the third round the Dronakalasa is brought forward (from behind the axle of the southern cart) by the Udg4tris (for the mantras used by them see Tandya Br. I, 2, 6-7) and placed on the four stones covered with the pressed-out Soma husks, the straining-cloth being then stretched over it, with the fringe towards the north. The Hotr:’s cup (held by the sacrificer and containing the remaining Nigrabhy4 water) having then been filled up by the Unnetr? with the Soma-juice in the Adhavantya trough, the sacrificer pours it in one continuous stream from the Hotri’s cup upon the straining-cloth, spread over the Dromakalasa by the chanters (Udg4trzs), muttering a mantra (Tandya Br. I, 2, 9) all the time. From this stream the first eight (at the midday pressing the first five) libations are taken, by the Tespective cups being held under, the remaining libations or cups being drawn either from the strained (or ‘ pure,’ sukra) Soma-juice in the Dromakalasa, or from the Agrayamasthali or the PAtabhrit. Sayaza on Ait. Br. II, 22, 1 seems to exclude the Antarydma graha from the ‘ great pressing :’ antaryamagrahahomAéd frdhvam mahabhishavam kritva. Also in II, 21,1 he mentions the Dadhi graha, Amsu graha, and Adabhya graha (see p. 255, n. 2) as intervening between the Aponaptriya ceremony and the drawing of the Up4msu graha.
[26] s
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Antarydma, he puts into him that in-breathing which tends towards him. But this same in-breathing is confined within his self; and because it is confined (yam) within (antar) his self, or because these creatures are sustained (yam) by it, therefore it is called Antarydma.
Antarydma, he puts into him that in-breathing which tends towards him. But this same in-breathing is confined within his self; and because it is confined (yam) within (antar) his self, or because these creatures are sustained (yam) by it, therefore it is called Antarydma.
3. He draws it from inside the strainer}, whereby he puts that in-breathing into him as one tending towards him, and that in-breathing of his is placed (or beneficial) within his self. And thereby also that Upamsu (libation) of his comes to be drawn from inside the strainer (i.e. from the pure Soma), for one and the same are the Up4msu and Antaryama, since they are the out-breathing and inbreathing. And thereby, moreover, that (vital air) of his comes to be unceasing also at the other grahas.
4. Now as to why he purifies the Soma by means of a strainer (pavitra). When Soma had oppressed his own family-priest Brzhaspati, he restored to him (his property); and on his restoring it, he (Brzhaspati) became reconciled to him. Still there was guilt remaining, if only for having contemplated oppressing the priesthood.
5. The gods purified him by some means of purification (or a strainer, pavitra), and, being cleansed and pure, he became the (sacrificial) food of the gods. And
1 Antafpavitrat, lit. from (the vessel or stream of Soma) which has the strainer inside it; the straining-cloth being spread over the Dromakalasa, into which the pressed-out Soma-juice is poured. The Petersburg Dictionary assigns to it the meaning ‘ the Soma within the filtering vessel’ (see 1V, 1, 1,3). Perhaps it means ‘from that which has a strainer between,’ i.e. from the poured-out stream from which the libation is taken, and which is separated from the Dronakalasa by the straining-cloth.
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in like manner does he now purify him by means of that strainer, and, being cleansed and pure, he becomes the food of the gods.
6. Then as to why the grahas are drawn with the Upayéma', Now Aditi is this (earth), and hers was that prdyamtya oblation, that Aditya rice-pap But that was, as it were, previous to the Soma feast : she desired to have a share along with the gods in the Soma feast, and said, ‘Let there be for me also a share of the pressed Soma!’
7. The gods said, ‘ This sacrifice has already been distributed among the deities: by means of thee the grahas shall be taken and offered to the deities !’—
The gods said, ‘ This sacrifice has already been distributed among the deities: by means of thee the grahas shall be taken and offered to the deities !’—
1 The term Upay4ma, lit. ‘foundation, substratum,’ referring properly to ‘that which is held under’ while taking the libation, that is, the cup of the respective graha (and hence also identified with the earth, as the substratum of everything, cf. Say. on Taitt.S. I, 4, 3), has come to be applied likewise to the formula ‘upay4magrihito ’si, i.e. ‘thou art taken with (or on) a support,’ which is repeated at those libations before the formulas muttered while they are drawn into the respective vessels or cups (see par.15). Haug, Transl. Ait. Br. p. 118 note, makes the following distinction between the graha (cup) and patra (vessel) of the Antary4ma (and Upamsu) libation: ‘The patra is a vessel resembling a large wooden jar with but a very slight cavity on the top, in which the Soma-juice is filled. The graha is a small cup, like a saucer, made of earth, and put over the cavity of the Soma vessel, in order to cover the “precious” juice. The bottom of it is first put in water, and a gold leaf placed beneath it. There are as many grahas as there are patras ; they belong together just as cup and saucer, and are regarded as inseparable. The word graha is, however, taken often in the sense of the whole, meaning both graha and p4tra.’ I doubt, however, whether this distinction is in accordance with the old authorities. The graha vessels or cups are described as resembling the shape of a mortar. For other peculiarities, see IV, 1, 5,19. With some libations there is both a patra (cup) and a sthali (bowl).
® See III, 2, 3, 1 seq.
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‘So be it!’ This, then, is her share of the pressed Soma.
8. And, again, why the grahas are drawn with the Upayama. The Upay4ma indeed is this (earth), since it is this (earth) that bears (upa-yam') food here for cattle and men and trees; and the gods are above this, for the gods are in heaven.
g. The reason, then, why the grahas are drawn with the Upay4ma, is that they are drawn by means of this (earth); and why he deposits them in the womb, is that this earth is the womb of everything, that it is from her that these creatures have sprung.
10, That same Soma the priests carry about as seed. And seed which is cast outside the womb is lost; but that which he deposits in the womb is indeed deposited in this earth.
11. Now these two grahas are his out-breathing and in-breathing ; one of them he offers after sunrise and the other before sunrise, in order to keep the out-breathing and in-breathing distinct from each other. He thus keeps the out-breathing and inbreathing distinct from each other: hence these two, even while being one and the same, are yet called differently ‘out-breathing’ and ‘in-breathing.’
12. Now those two grahas are for him day and night; one of them he offers after sunrise and the
He thus keeps the out-breathing and inbreathing distinct from each other: hence these two, even while being one and the same, are yet called differently ‘out-breathing’ and ‘in-breathing.’
12. Now those two grahas are for him day and night; one of them he offers after sunrise and the
1 Lit. forms the support or basis for it. The sentence could also be translated, ‘this earth doubtless is an upaydma (support), since she bears food.’ Apparently he means to say that, as the gods are above, the food to be offered to them requires some support, something to ‘hold it up’ by for the gods to reach it.
3 This refers to the formula ‘This is thy womb,’ with which most libations, after being drawn, are deposited in their proper place on the khara until they are used for offering. See IV, 1, 3, 19.
Iv KANDA, I ADHYAYA, 2 BRAHMANA, I5. 261 other before sunrise, in order to keep day and night distinct from each other: he thus keeps day and night distinct from each other’.
13. The Upamsu, being the day, he offers in the night; and thus he puts the day into the night: whence even in the deepest darkness one distinguishes something *.
14. The Antarydma, being the night, he offers after sunrise, and thus he puts the night into the day: whence that sun, on rising, does not burn up these creatures; whence these creatures are preserved.
15. He draws (the Antary4ma graha) therefrom ® with (Vag. S. VII, 4), ‘Thou art taken with a support!’— The significance of the Upayd4ma has been told4.— ‘Restrain thou, O mighty (Indra), guard Soma!’ the mighty, forsooth, is Indra; and Indra is the leader of the sacrifice: wherefore he says ‘O mighty!’ and by ‘guard Soma’ he means to say ‘protect Soma!’ ‘Preserve the riches! gain thee food in the sacrifice!’—riches mean cattle: ‘ Protect the cattle’ he thereby means to say. ‘Gain thee food in the sacrifice !'—food means creatures: he thus makes these eager to sacrifice, and these creatures go on sacrificing and praising and toiling.
1 «Were he to offer both after sunrise, there would only be day, and no night; and were he to offer both before sunrise, there would only be night, and no day.’ Ka4ava text.
* Tasm4d v idam rAtrau tamasi sati nirgndyata iva kiméid iva. Ké4ava text.
5 Viz. from the stream of Soma poured from the Hotr:’s cup on the straining-cloth. See p. 256, note 1.
* See paragraph 6, with note,
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16. ‘Into thee I lay day and night?; intothee I lay the wide air: allied with the gods, the lower and the higher,—thereby he makes this (graha) one belonging to all the gods: because by means of it these creatures move about in the air breathing out and breathing in, therefore it belongs to all the gods.—‘ Delight thyself in the Antaryama, O mighty one!’ the mighty one is Indra, and Indra is the leader of the sacrifice, wherefore he says ‘O mighty one!’ and in that he draws it with ‘into—into,’ thereby he means to say ‘I lay thee into his (Indra’s) self.’
17. Having drawn it, he wipes (the vessel) all round, lest (any Soma-juice) should trickle down. He does not deposit it; for this is the in-breathing: hence this in-breathing passes unceasingly. But should he desire to exorcise, let him deposit it with ‘I put thee down, the in-breathing of N. N.!’
18. If he deposits the Up4msu, let him also deposit this (Antaryama cup)?; and if he does not deposit the Upamsu, let him also not deposit this. And if he covers the Up4msu (with his hand), let him also cover this; and if he does not cover the Upamsu, let him also not cover this: as the performance regarding the Up4msu, so regarding this (graha); for one and the same are these two, the Upamsu and Antarydma, since they are the outbreathing and in-breathing.
19. Now the Xarakas, forsooth, offer these two
1 Mahidhara offers the alternative interpretation, ‘through thee I place day and night between (Soma and the enemies),’ which is also Sayana’s interpretation on Taitt. S. I, 4, 3; as apparently that of the Taitt. S. itself, VI, 4, 6.
3 See IV, 1,1,17-18.
Iv KANDA, I ADHYAYA, 2 BRAHMANA, 23. 263
(libations) with two different formulas’, saying, ‘ These two are his out-breathing and in-breathing : we make the out-breathing and in-breathing of varied vigour.’ But let him not do this, for they disorder the sacrificer’s out-breathing and in-breathing. Now, one might also? offer this one silently :—
20. But, as he offers the Up4msu with a formula, even thereby this (libation) also comes to be offered with a formula. How then could one offer it silently, for these two, the Up4msu and Antary4ma, are one and the same, since they are the out-breathing and in-breathing ?
21. With the very same formula with which he offers the Up4msu, he offers this (libation),—‘' Selfmade thou art: for all powers divine and earthly: may the mind obtain thee! Hail!— thee, O well-born, for Sirya!’ The significance of this formula has been told.
22. And, having offered®, he wipes the cup clean downwards. For even now, after offering the U pamsu, he wiped (the cup) upwards; but here he wipes it downwards; whereby he puts the in-breathing into him as one tending towards him.
23. He then rubs (the wiped-off Soma) upon the middle enclosing stick from east to west with the palm of his hand turned downwards. For even now, after offering the Up4msu, he rubbed it upon the
1 This does not appear to refer to the Taittiriyas, since by them the same order of proceeding is prescribed for the Antary4ma as for the Upamsu (p. 252, note 2); cf. Sdyaza on Taitt. S. I, p. 603. See, however, Maitrfy. Samh. I, 3, 4-5.
3 * Aptd (vai)’ seems to have much the same meaning (‘ perhaps’) as the later ‘api nfma.’ Cf. I, 9, 1, 19.
® He offers the entire Soma in the Antarydma cup, without leaving any, or pouring any juice into the Agrayanasthali.
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603. See, however, Maitrfy. Samh. I, 3, 4-5.
3 * Aptd (vai)’ seems to have much the same meaning (‘ perhaps’) as the later ‘api nfma.’ Cf. I, 9, 1, 19.
® He offers the entire Soma in the Antarydma cup, without leaving any, or pouring any juice into the Agrayanasthali.
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middle enclosing stick from west to east with the palm of his hand turned upwards; but here he does so from east to west with the palm of his hand turned downwards—whereby he puts the in-breathing into him as one tending towards him—with, ‘Thee for the gods sipping motes of light!’ The significance is the same as before.
24. Having returned (to the cart-shed), he deposits that (cup) with, ‘Thee for the in-breathing!’ for this is indeed his in-breathing. He deposits them! so as to touch one another; whereby he makes outbreathing and in-breathing touch one another, joins the out-breathings and in-breathings together.
25. Now these (cups and stone) repose without being moved until the evening Soma feast, whence men sleep here on earth; and at the evening Soma feast they are used again, whence these men, having slept, awake and are bustling and restless ;—this, forsooth, is after the manner of the sacrifice, for the sacrifice is fashioned like a bird: the Up4msu and Antaryama (grahas) are its wings, and the U pamsusavana (stone) its body.
26. They repose without being moved until the evening Soma feast. The sacrifice is spread along ; but what is spread along moves, whence those birds fly spreading their wings, not drawing them in. At the evening Soma feast they are again used ; whence
* According to the Kamva text he is to place the Antaryama cup on the south-east corner (dakshizArdhe) of the khara (see p. 255,n.2); while, according to Katy. IX, 2, 1, both the Upamsu and Antaryama are to be placed on the north-east corner, the former south of the latter. This arrangement, however, would scarcely agree with IV, 1,1, 27-28. The Upamsu-savana stone, doubtless, is to lie between the two cups, with its face towards the Upamsu.
Iv KANDA, t ADHYAYA, 3 BRAHMANA! S 265 these birds fly drawing in their wings to fold the this indeed is after the manner of the sacrifice.
27. The Upamsu, forsooth, is this (earth), for the Upamsu is the out-breathing, and breathing out one breathes upon this (earth). And the Antary4ma is yonder (sky), for the Upamsu is the in-breathing (up-breathing), and in breathing up one breathes towards yonder world. And the UpaAmsu-savana (stone) is the air, for the UpAmsu-savana is the through-breathing, and he who breathes through (in and out), breathes through this air.
THIRD BRAHMANA.
1. The Aindra-v4yava (graha), forsooth, is his speech ; and as such belonging to his self. Now Indra, when he had hurled the thunderbolt at V7ztra, thinking himself to be the weaker, and fearing lest he had not laid him low, hid himself. The gods also hid themselves away in the same place.
1. The Aindra-v4yava (graha), forsooth, is his speech ; and as such belonging to his self. Now Indra, when he had hurled the thunderbolt at V7ztra, thinking himself to be the weaker, and fearing lest he had not laid him low, hid himself. The gods also hid themselves away in the same place.
2. The gods then said, ‘ Verily, we know not if Vritra be slain or alive: come, let one of us find out, if Vrztra be slain or alive !’
3. Theysaid unto Vayu—V4Ayu, forsooth, is he that blows yonder—‘ Find thou out, O VA4yu, if V7ztra be slain or alive; for thou art the swiftest among us: if he lives, thou indeed wilt quickly return hither.’
4. He spake, ‘ What shall be my reward then?’— ‘The first Vasha¢ of king Soma!’—‘So be it!’ so Vayu went, and lo? Vitra slain. He spake, ‘Vrztra is slain: do ye with the slain what ye list!’
1 That is, to Yagta’s body (madhyadeha, Say.) as distinguished from his limbs. The Petersb. Dict. takes adhyatmam in the sense of ‘in regard to the self (or person).’ See IV, 1, 4,1, with note; IV, 2, 2, 1 seq.
2 At I, 6, a, 3; II, 2, 3, 9, I erroneously supplied a verb of
ORN
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5. The gods rushed thither,—as (those) eager to take possession of their property, so (it fared with) him (Vrztra—Soma)!: what (part of him) one of them seized, that became an ekadevatya (graha, belonging to one deity), and what two of them, that became a dvidevatya #, and what many (seized), that became a bahudevatya;—and because they caught him up each separately (vi-grah) by means of vessels, therefore (the libations) are called graha.
6. He stank in their nostrils,—sour and putrid he blew towards them: he was neither fit for offering, nor was he fit for drinking.
7. The gods said to V4yu, ‘Vayu, blow thou through him, make him palatable for us!’ He said, ‘What shall be my reward then ?’—‘ After thee they shall name those cups. —‘So be it!’ he said, ‘ but blow ye along with me!’
8. The gods dispelled some of that smell, and laid it into the cattle,—this is that foul smell in (dead) cattle : hence one must not close (his nose) at that foul smell, since it is the smell of king Soma.
9. Nor must one spit thereat?; even though he should think himself ever so much affected, let him motion with the particle ed, following the original interpretation in the Petersb. Dict. and Weber’s Ind. Stud. IX, 249. I now adopt the later explanation put forth in the ‘Nachtrage.’ Professor Whitney, Amer. Journ. of Phil., III, p. 399, apparently draws from the same source,
* “As (those) wishing to take possession of their property, so did they seize upon him each for himself (evam tam vyagrihnata);’ Kaava text. The construction of our text is quite irregular.
* The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vayava (Indra and Vayu), the Maitr4-varuma (Mitra and Varua), and the Asvina.
The construction of our text is quite irregular.
* The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vayava (Indra and Vayu), the Maitr4-varuma (Mitra and Varua), and the Asvina.
* That is, because of it, or away from it. Perhaps, however, it belongs to the next clause, ‘ therefore, even... .’
Iv KAWDA, I ADHYAYA, 3 BRAHMANA, 14. 267 go round it windward’; for Soma means eminence, and disease meanness: even as at the approach of his superior the meaner man would get down (from his seat), so does disease go down before him (Soma).
10. Then Vayu blew a second time through him and thereby made him palatable; whereupon he was fit for offering and fit for drinking. Hence those (vessels), though belonging to various deities, are called ‘ vayavya (VAyu’s vessels)*.’ His (V4yu’s) is that first Vasha¢ of king Soma, and, moreover, those vessels are named after him.
11. Indra then thought within himself :—‘ Vayu, forsooth, has the largest share of this our sacrifice, since his is the first Vasha¢ of king Soma, and, moreover, those vessels are named after him: nay, but I, too, will desire a share therein!’
12. He said, ‘ Vayu, let me share in this cup !’— ‘What will then be ?’—‘Speech shall speak intelligibly !’—‘ If speech will speak intelligibly, then will I let thee share!’ Thus that cup henceforward belonged to Indra and V4yu, but theretofore it belonged to Vayu alone.
13. Indra said, ‘One half of this cup is mine !’— ‘Only one fourth is thine!’ said V4ayu.—‘ One half is mine!’ said Indra.—‘ Only one fourth is thine!’ said Vayu.
14. They went to PragApati for his decision. PragApati divided the cup (of Soma) into two parts and said, ‘ This (half) is Vayu’s!’ Then he divided the (other) half into two parts and said, ‘ This is
1 That is, in order to inhale as much of the strong smell of the Soma as possible (?).
2 See p. 158, note 1.
® Or, articulately, distinctly (niruktam).
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Vayu's !—This is thine!’ then he assigned to Indra a fourth part for his share—one fourth is the same as a quarter: henceforward that cup belonged, one fourth of it, to Indra.
15. Now with this libation there are two purorué'—formulas,—the first belonging to V4yu alone, and the second to Indra and Vayu; and two invitatory prayers (anuvaky4),—the first to Vayu alone, and the second to Indra and VAyu; and two praisha (directions),—the first belonging to Vayu alone, and the second to Indra and Vayu; and two offering prayers (yagy4),—the first to Vayu alone, and the second to Indra and Vayu: thus he assigns to him (Indra) each time a fourth part for his share.
16. He said, ‘If they have assigned to me a fourth part each time for my share, then speech shall speak intelligibly only one fourth part!’ Hence only that fourth part of speech is intelligible which men speak ; but that fourth part of speech which beasts speak is unintelligible ; and that fourth part of speech which birds speak is unintelligible; and that fourth part of speech which the small vermin here speaks is unintelligible.
17. Wherefore it has been thus spoken by the Rishi (Rig-veda I, 164, 45):—‘ Four are the measured grades of speech ; the Brahmans that are wise know them: three, deposited in secret, move not; the fourth grade of speech men speak.’
18. He now draws (the graha) from that (stream of Soma)’, with (Vag. S. VII, 7; Rig-veda VII, 92, 1),‘Come nigh to us, O Vayu, sipping of
? Purorud (lit. ‘fore-shining’) is the designation of the formulas preceding the Upayama, ‘ Thou art taken with a support, &c.’ 3 See p. 256, note 1.
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the pure (Soma)! Thine are a thousand steeds, O bestower of all boons! Untothee hath been offered the gladdening juice whereof thou, O God, takest the first draught!—Thee for Vayu!’
19. And, having withdrawn (the cup), he again fills it, with (Vag. S. VII, 8; Rig-veda I, 2, 4), ‘O Indra and VAyu, here is Soma-juice: come ye hither for the refreshing draught, the drops long for you!—Thou art taken with a support?!—Thee for Vayu, for Indra and V ayu!’—with ‘This is thy womb*: thee for the closely united!’ he deposits (the cup). As to why he says, ‘Thee for the closely united, —he who is Vayu, is Indra; and he who is Indra, is Vayu: therefore he says, ‘ This is thy womb: thee for the closely united!’
Fourtuo BRAHMANA.
1. Mitra and Varuma, forsooth, are his intelligence and will; and as such belonging to his self: whenever he desires anything in his mind, as ‘ Would that this were mine! I might do this!’ that is intelligence ; and whenever that is accomplished, that is will*. Now intelligence indeed is Mitra, and will is
1 When the cup is half-filled he withdraws it for a moment from the stream of Soma flowing from the Hotr?’s cup into the Dronakalasa trough; after which he again holds it under to have it filled completely. For the shape of this cup, see IV, 1, 5, 19.
2 See IV, 1, 2, 6, with note. 5 See IV, 1, 2, 9, with note.
4 The Kanva text adds, tad asyaitiv 4tmanah, ‘and these two are of his self, which seems to be intended to explain the preceding adhydtmam, ‘belonging to his self.’ See 1V, 1, 3, 1, with note.
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Varuma; and Mitra is the priesthood, and Varuza the nobility; and the priesthood is the conceiver, and the noble is the doer.
2. Now in the beginning these two, the priesthood and the nobility, were separate: then Mitra, the priesthood, could stand without Varuza, the nobility.
Varuma; and Mitra is the priesthood, and Varuza the nobility; and the priesthood is the conceiver, and the noble is the doer.
2. Now in the beginning these two, the priesthood and the nobility, were separate: then Mitra, the priesthood, could stand without Varuza, the nobility.
3. Not Varuza, the nobility, without Mitra, the priesthood: whatever deed Varuza did unsped by Mitra, the priesthood, therein, forsooth, he succeeded not.
4. Varuza, the nobility, then called upon Mitra, the priesthood, saying, ‘Turn thou unto me that we may unite: I will place thee foremost, sped by thee, I will do deeds !’—‘ So be it!’ So the two united; and therefrom resulted that graha to Mitra and Varuna.
5. Such, then, is the office of Purohita (placed foremost, domestic priest). Wherefore let not a Brahman desire to become the Purohita of any one Kshatriya (he may meet with), as thereby righteousness and unrighteousness unite; nor should a Kshatriya make any Br&hman (he may meet with) his Purohita, as thereby righteousness and unrighteousness unite——Whatever deed, sped by Mitra, the priesthood, Varuza thenceforward did, in that he succeeded.
6. Hence it is quite proper that a Brahman should be without a king, but were he to obtain a king, it would be conducive to the success (of both). It is, however, quite improper that a king should be without a Brahman, for whatever deed he does, unsped by Mitra, the priesthood, therein he succeeds not. Wherefore a Kshatriya who intends to do a deed ought by all means to resort to a Brahman, forp. 271 he verily succeeds only in the deed sped by the Brahman.
7. Now he draws (the Maitr4-varuza graha) from that (stream of Soma)?, with (V4g. S. VII, 9; Rig-veda II, 41, 4), ‘This Soma, O Mitra and Varuza, hath been pressed for you; ye holy, now hear my cry!—Thou art taken with a support ?!—Thee for Mitra and Varuza!’
8. He mixes it with milk. The reason why he mixes it with milk is this. Soma, forsooth, was Vritra. Now when the gods slew him, they said to Mitra, ‘ Thou also slayest!’ But he liked it not and said, ‘Surely, I am every one’s friend (mitra): being no friend, I shall become an enemy (or, other than Mitra, Amitra).’—‘ Then we shall exclude thee from the sacrifice!"—Then said he, ‘I, too, slay!’ Thereupon the cattle went from him, saying, ‘ Being a friend, he has become an enemy!’ Thus he was deprived of the cattle. By mixing (the Soma) with milk, the gods then supplied him with cattle; and in like manner does this (priest) now supply him (the sacrificer or Mitra) with cattle by mixing (the Soma) with milk.
g. As to this they say, ‘Surely he liked it not to slay!’ Thus, what milk there is in this (mixture) that belongs to Mitra, but the Soma belongs to Varuza: therefore one mixes it with milk.
10. He mixes it with (V4g. S. VII, 10; Rig-veda IV, 42, 10), ‘May we delight in the wealth we have gained, the gods in the offering, the kine in pasture! that unfailing milch cow,
10. He mixes it with (V4g. S. VII, 10; Rig-veda IV, 42, 10), ‘May we delight in the wealth we have gained, the gods in the offering, the kine in pasture! that unfailing milch cow,
1 See p. 256, note 1. For the shape of this cup, see IV, I, 5, 19. * See IV, 1, 2, 6, and note.
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O Mitra and Varumza, grant ye unto us day by day!’—with ‘This is thy womb: thee for truth and life?!’ he deposits it. Now as to why he says, ‘Thee for truth and life,—the truth is Mitra 2, since Mitra is the Brahman, and the truth is the Brahman (sacerdotium or sacred writ) ;— and life is Varuza, since Varuza is the year, and life is the year: therefore he says, ‘This is thy womb: thee for truth and life!’
FirtH BRAHMANA.
1. The Asvina graha’, forsooth, is his organ of hearing ; hence in drinking it he turns (the cup) all round‘, since with that ear of his he hears all round.—Now when the Bhvzgus, or the Angiras, attained the heavenly world, Ayavana the Bhargava, or Xyavana the Angirasa, was left behind here (on earth) decrepit and ghostlike 5.
* This is a false analysis of ritayu, ‘righteous, holy.’
* The text has ‘Brahman,’ which must be wrong. The Kanva recension has, correctly, mitro v4 ritam, brahma hi mitro, brahma hy rztam.
* The Asvina graha is not actually taken at this time, but later on, after the oblation of drops and the chanting of the Bahishpavamana, stotra; see 1V, 2, 5,12. The reasons for inserting it here are given in parag. 15-16.
‘ Lit. ‘he drinks it while turning it all round,’ in accordance with the regular Sanskrit idiom. The Asvina cup has three mouths, from which the Soma is drunk by turns. See Haug, Transl. Ait. Br. p. 132. .
® On this legend, and its probable connection with that of Medea’s cauldron, and the Germanic ‘quecprunno’ (Jungbrunnen, well of renovation), see A. Kuhn, ‘ Herabkunft des Feuers und des Gdttertranks,’ p.r1. For other translations, see Weber, Ind. Streifen, i. p- 13 seq.; Muir, O. S. T. v. p. 250 seq.; Delbriick ii. p. 121. For
Iv KANDA, I ADHYAYA, 5 BRAHMANA, 7. 273
2. But Sarydta, the M4nava, just then wandered about here with his tribe, and settled near by that same place. His boys', while playing, setting that decrepit, ghostlike man at nought, pelted him with clods.
3. He was wroth with the S4ry4tas, and sowed discord among them: father fought with son, and brother with brother.
4. Sary4ta then bethought him *,—‘ This has come to pass for something or other I have done!’ He caused the cowherds and shepherds to be called together, and said—
5. He said, ‘Which of you has seen anything here this day ?’—They said, ‘Yonder lies a man, decrepit and ghostlike: him the boys have pelted with clods, setting him at nought. Then Saryata knew that this was Ayavana.
6. He yoked his chariot, and putting his daughter Sukanya thereon, he set forth, and came to the place where the Ashi was.
7. He said, ‘Reverence be to thee, O Aishi;
Then Saryata knew that this was Ayavana.
6. He yoked his chariot, and putting his daughter Sukanya thereon, he set forth, and came to the place where the Ashi was.
7. He said, ‘Reverence be to thee, O Aishi;
another version, apparently more modern, of the same legend, found in the Gaiminiya (Talavakéra) Brahmana, see Professor Whitney, Proceedings Amer. Or. Soc. 1883, p. ix.
' That is, youths of his clan.
2 Saryfta then bethought him, ‘From something I have done, thence (has come) so great a calamity.’ It then occurred to him, ‘Surely, Ayavana, the Bhargava, or Angirasa, was left behind here, decrepit: him I (must) have somehow offended sorely, thence so great a calamity.’ He called his tribe together. Having called the tribe together, he said, ‘Who, be he cowherd or shepherd, has noticed anything here?’ They said, ‘Yonder in the wood lies a decrepit, ghostlike man; him the boys have this day pelted with clods: that is the only thing we have descried (? tad evadarishma),’ &c. K4nva text.
[26] Tp. 274 because I knew thee not, therefore have I offended thee; here is Sukany4!, with her I make atonement to thee: let my tribe live at peace together!’ And from that same time his tribe lived at peace together. But Sarydta, the M4nava, departed? forthwith, lest he should offend him a second time.
8. Now the Asvins then wandered about here on earth performing cures. They came to Sukanyé, and desired to win her love; but she consented not thereto.
g. They said, ‘Sukany4, what a decrepit, ghostlike man is that whom thou liest with; come and follow us!’ She said, ‘To whom my father has given me, him will I not abandon, as long as he lives!’ But the Azshi was aware of this.
10. He said, ‘Sukany4, what have those two said to thee ?’ Shetold him all; and, when she had told him, he said, ‘If they speak to thee thus again, say thou to them, “ But surely, ye are neither quite complete nor quite perfect, and yet ye deride my husband !” and if they say to thee, “In what respect are we incomplete, in what respect imperfect ?” say thou to them, “ Nay, make ye my husband young again, and I will tell you!”’ They came again to her, and said to her the same thing.
11. She said, ‘But surely ye are neither quite complete nor quite perfect, and yet ye deride myhusband!’ They said, ‘In what respect are we incomplete, in what respect imperfect ?? She said, ‘ Nay, make ye my husband young again, and I will tell you!’
1 That is, ‘the fair maiden,’ * That is, ‘he broke up his camp and departed with his tribe’ (so *payuyuge gramak, Kanva recension).
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12. They said, ‘ Take him down to yonder pool’, and he shall come forth with whatever age he shall desire!’ She took him down to that pool, and he came forth with the age he desired.
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12. They said, ‘ Take him down to yonder pool’, and he shall come forth with whatever age he shall desire!’ She took him down to that pool, and he came forth with the age he desired.
13. They said, ‘Sukany4, in what respect are we incomplete; in what respect imperfect ?? The Azshi himself answered them,—‘In Kurukshetra yonder the gods perform a sacrifice and exclude you two from it: in that respect ye are incomplete, in that respect imperfect !’ And the Asvins departed forthwith, and came to the gods, as they were performing a sacrifice, after the chanting of the Bahishpavamana.
14. They said, ‘Invite us thereto!’ The gods said, ‘We will not invite you: ye have wandered and mixed much among men, performing cures.’
15. They said, ‘But surely ye worship with a
1 Or, according to the Petersburg Dictionary, ‘ Throw him into yonder pool.’ In the K4mva text no mention is made of a pool (hrada), but merely of water to which the Rishi is taken by his wife. I subjoin Professor Whitney's translation of the corresponding passage of the Gaimintya Br. version: ‘They (the Asvins) said to him: ‘Sage, make us sharers in the Soma, Sir.” “ Very well,” said he ; “do you now make me young again.” They drew him away to the saisava of the Sarasvati. He said: “Girl, we shall all come out looking alike; do you then know me by this sign.” They all came out looking just alike, with that form which is the most beautiful of forms. She, recognising him .... “This is my husband.” They said to him: “Sage, we have performed for you that desire which has been your desire; you have become young again; now instruct us in such wise that we may be sharers in the Soma.”....
‘Then AXyavana the Bhargavan, having become young again, went to Karyata the Manavan, and conducted his sacrifice on the eastern site. Then he gave him a thousand; with them he sacrificed. Thus AXyavana the Bhargavan, having praised with this saman (the 4yavana), became young again, won a girl for wife, sacrificed with a thousand,’ &c.
T2
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headless sacrifice !'—‘ How with a headless (sacrifice) ?’—‘ Nay, invite us, and we will tell you !’—‘ So be it!’ so they invited them. They drew this Asvina cup for them; and those two became the Adhvaryu priests of the sacrifice, and restored the head of the sacrifice. Then, in the chapter of the divaktrtyas!, it is explained how they did restore the head of the sacrifice. Hence this libation is drawn after the chanting of the Bahishpavamana, for it was after the chanting of the Bahishpavamana that they arrived.
Then, in the chapter of the divaktrtyas!, it is explained how they did restore the head of the sacrifice. Hence this libation is drawn after the chanting of the Bahishpavamana, for it was after the chanting of the Bahishpavamana that they arrived.
16. They said, ‘Well, but we two, being the Adhvaryus, are the heads (leaders) of the sacrifice : transfer ye that graha of ours to this earlier time, to those belonging to two deities?!’ Accordingly they transferred that graha for them to a former time, to those belonging to two deities: hence that graha is drawn in the tenth place, and is consecrated by Vasha/¢ in the third place. And as to (the significance of) the Asvins,—the Asvins are manifestly® those two, heaven and earth‘, for it is those two
1 Certain verses which are ‘to be chanted by day.’ According to Benfey (Ind. Stud. III, p. 228) also called mahdadivakirtya, and consisting of eleven verses (not in SAma-veda), the first of which is called ‘ siras (head),’ the second ‘ grivaA (neck), &c. The term is also applied to Sima-veda II, 803-5 (Rig-veda X, 170, 1-3) in the Uhyagéna II, 12. The reference in the text seems to be to Sat. Br. XIV, 1, 1,8 seq. See, however, Weber, Ind. Streifen, I, p. 15, note 4. The Kanva MSS. read ‘ divakfrteshu.’
* One might expect the dual ‘dvidevatyau,’ as, besides the Asvina graha, there are only two dvidevatya (belonging to two gods) grahas, viz. the Aindra-vayava and Maitra4-varuma. See p. 266, note 3.
* Or, in their visible form (pratyaksham).
* See Muir, O. S. T. v, p. 234. The identification of the Asvins with heaven and earth may have been suggested by Rig-veda VI, 70, 5,p. 277 that have obtained possession of everything here ;— ‘the lotus-crowned’ they (the Asvins) are called: Agni, forsooth, is the lotus of this earth, and the sun that of yonder sky.
17. Thus he takes (the Asvina graha) from that (stream of Soma) ', with (Vag. S. VII, 11; Rig-veda I, 22, 3), ‘Mix ye the sacrifice, O Asvins, with that goad of yours, rich in honey and joyfulness!—Thou art taken with a support?! thee for the Asvins!’ with ‘This is thy womb: thee for the honey-loving® (Asvins)!’ he deposits it. Now as to why he takes (the graha) with a verse containing (the word) ‘honey (madhu),’ and deposits it with ‘thee for the honey-loving !’
18. Dadhya#é, the Atharvama, imparted to them (the Asvins) the brahmawa called Madhu‘: that (Madhu) is their favourite resort, and with that (favourite resort) of theirs he now approaches them ; —hence he takes (their graha) with a verse containing (the word) ‘honey,’ and deposits it with ‘ thee for the honey-loving !’
19. Now those vessels (other than those of the three dvidevatya grahas) are smooth®. The vessel of the graha for Indra and Vayu has a (wooden)
where heaven and earth are called upon to mix the sweet drink, just as is the case with the Asvins in the verse with which their libation is taken.
¥ See p. 256, note 1.
2 See IV, 1, 2, 6, and note.
The vessel of the graha for Indra and Vayu has a (wooden)
where heaven and earth are called upon to mix the sweet drink, just as is the case with the Asvins in the verse with which their libation is taken.
¥ See p. 256, note 1.
2 See IV, 1, 2, 6, and note.
* The real meaning of this epithet (mAdhvi) is uncertain.
‘ ?*The mystery called Madhu (sweet drink, Soma).’ See patti, Introd. p. xxxiv; Weber, Ind. Stud. I, p. 290.
5 It might also mean, that those (three dvidevatya) vessels are smooth, straight, save the peculiarities noticed above. The Kanva text, however, reads, taé&hlakshv4ny any4ni patrani bhavanti.
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‘belt’ round it: this is its second (peculiarity of) shape, and therefore it belongs to two deities. The vessel of the graha for Mitra and Varuma is goatlike’: this is its second shape, and therefore it belongs to two deities. The vessel of the graha for the Asvins is lip-shaped: this is its second shape, and therefore it belongs to two deities. And the reason why (this belongs to) the Asvins is that the Asvins are the heads (mukhya, viz. of the sacrifice), and this head (mukha?”) is supplied with lips: hence the vessel of the Asvina graha is lip-shaped.
Seconp ApuyAya. First BrAHMAnaA.
1. The Sukraand Manthin (grahas), forsooth, are his eyes. Now the Sukra, indeed, is he that burns yonder (the sun); and because it burns there 3, therefore it is (called) Sukra (‘bright’). And the Manthin, indeed, is the moon.
2. He mixes it with (barley) meal : thus he makes it to be gruel (mantha), whence it is (called) Manthin. Now those two (sun and moon), forsooth, are the eyes of these creatures; for were those two not to rise, these (creatures) could not distinguish even their own hands.
3. One of them is the eater, and the other the
1 Or rather, according to the commentary on Katy. IX, 2, 6, it resembles the breast of the goat (agak4).
? Lit. ‘mouth.’
® This is how Sayama takes the passage: sukragrahas tapati sokati dipyata iti tasya sukranamadheyam. It is doubtless the correct interpretation, though the pronouns ‘esha’ and ‘etad’ might lead one to refer them to the sun.
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food; to wit, the Sukra is the eater, and the Manthin the food.
4. To one of them corresponds the eater, and to the other the food; to wit, the eater corresponds to the Sukra, and the food to the Manthin. Now these two (cups) are drawn for one (person) and offered to another. There are two Asura-Rakshas, Sazda and Marka: for them they are drawn; and to deities they are offered. The reason for this is as follows.
5. Now when the gods drove away the Asura- Rakshas, they could not drive away these two; but whatever (sacrificial) work the gods performed, that these two disturbed, and then quickly fled.
The reason for this is as follows.
5. Now when the gods drove away the Asura- Rakshas, they could not drive away these two; but whatever (sacrificial) work the gods performed, that these two disturbed, and then quickly fled.
6. The gods then said, ‘Contrive ye how we shall drive away these two!’ They said, ‘Let us draw two cups (of Soma-juice) for them: they will come down to us, and we shall seize them and drive them away. They accordingly drew two cups (of Soma) for them, and they both came down, and, having seized them, they (the gods) drove them away*. This is why (the two cups) are drawn for Sanda and Marka, but are offered to deities.
7. Also YAgzavalkya said, ‘Should we not rather draw them for the deities, since that is, as it were, the sign of conquest®?’ In this, however, he merely speculated, but he did not practise it.
' The one that is to be eaten (Adyah). -
* Muir, O. S. T. ii, p. 386, translates apa-han by ‘to smite,’ which would seem to suit this passage much better than the ordinary meaning ‘to beat off, repulse, eject ;’ but see paragraph 20. The corresponding version of the legend in Taitt. S. VI, 4, 10 has ‘apa-nud (to drive away).’
® Thus this passage is interpreted by Sayaza, who refers to Paz. III, 3, 161 (samprasne lin) and VIII, 2, 97 (vidaryamanandm
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8. Now some make this the purorué formula of the Sukra, ‘He, the longing, light-enveloped, urged the daughters of the dappled (cloud) along the measurer of the welkin,’—saying, ‘We thus make it like him that burns yonder, in that he says “ the light-enveloped.” ’
g. But let him make this one the purorué formula of the Sukra (Vag. S. VII, 12; Rig-veda V, 44, 1), ‘In the olden way, in the former way, in every way, in this way (drawest thou) supremacy from him, the barhis-seated, and the blissattaining, —for the eater corresponds to this (Sukra cup), and the eater is supreme: hence he says, ‘Supremacy from him, the barhis-seated, blissattaining, —‘and onward strength drawest thou from him, the roaring!, the swift, that winneth those? through which thou waxest strong.—T hou art taken with a support: thee for Saxda!’—With ‘This is thy womb: protect manhood!’ he deposits (the cup); for to this one corresponds the eater, and the man (hero) is the eater: hence he says, ‘This is thy womb: protect manhood!’ He deposits it on the south part (of the mount), for it is in that direction that yonder (sun) moves.
10. Thereupon he draws the Manthin with (Vag.
pluta’). Possibly, however, ‘no svid’ may have to be separated from what follows: ‘by no means! for deities we should draw them,’ &c. The K4zva text reads, ‘no svit khalu devatébhya eva grihniydmeti viditam hidam iti, tad u tan mim4ms4m eva sakre nety u tak dakara,’
* The Rig-veda reads ‘ giré (through song)’ instead of ‘ dhunim.’
* Viz. waters, juice, sap. Professor Ludwig supplies ‘ plants.’ This verse is extremely obscure,
p. 281
waters, juice, sap. Professor Ludwig supplies ‘ plants.’ This verse is extremely obscure,
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S. VII, 16; Rig-veda X, 123, 1), ‘He, the longing', light-enveloped’, urged the daughters of the dappled* on the measurer of the welkin‘: him the bards kiss like a child with songs at the union of the waters and the sun. —Thou art taken with a support: thee to Marka!’
11. He mixes it with (barley) meal: the reason why he mixes it with meal is this. Varuza once struck king Soma right in the eye, and it swelled (asvayat): therefrom a horse (asva) sprung; and because it sprung from a swelling, therefore it is called asva. A tear of his fell down: therefrom the barley sprung; whence they say that the barley belongs to Varuza. Thus whatever part of his eye was injured on that occasion in (that part he now restores him and makes him whole by means of this (barley): therefore he mixes (the libation) with meal.
12, He mixes it with (V4g.S. VII, 17; Rig-veda X, 61, 3), ‘At whichever offerings ye two, rushing swiftly as thought, accept with favour the songs—he, the manly, who by the reeds of this (one) hath seasoned® in the hand the
1 Vena, according to Roth and Grassmann, refers to the Gandharva, as the representative of the rainbow. This view is, however, rejected by Ludwig. The entire hymn is extremely and purposely obscure.
® Gyotir-gardyu, lit. ‘having light for his chorion, or placenta.’
> Prisnigarbhaf, lit. ‘those who have the dappled (cloud) for their womb (or, are contained therein);’ apparently the rain-drops.
‘ Ludwig identifies the measurer of the welkin with the moon (Soma). Grassmann takes it in the sense of ‘in measuring through the air.’
5 The verse is manifestly corrupt. Professor Ludwig omits the accent in ‘asrinfta,’ thus taking it out of the relative clause; but
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(object of his) desire;’—with ‘This is thy womb: protect the creatures!’ he deposits it (on the north part of the mound) ; for to this (graha) corresponds the food, and these creatures, the people, are food: hence he says, ‘ This is thy womb: protect the creatures!’
13. There are two sprinkled and two unsprinkled chips of the sacrificial stake1: the Adhvaryu takes a sprinkled and an unsprinkled one; and in like manner the Pratiprasth4tvz takes a sprinkled and an unsprinkled one. And the Adhvaryu takes the Sukra, the Pratiprasth4trz the Manthin.
14. The Adhvaryu cleanses (his cup) with the unsprinkled chip, with, ‘Swept away is Sanda!’ In like manner the Pratiprasthatzz with, ‘Swept away is Marka!’ Thus even while drawing (the cups), they drive away the two Asura-Rakshas. With ‘May the Sukra-sipping gods lead thee forward!’ the Adhvaryu walks out (of the cartshed); with ‘May the Manthin-sipping gods lead thee forward!’ the Pratiprasthaty2: thus they lead forward those two (libations) to the deities.