8 The authorities of the Black Ya^us (Taitt. Br. I, 7, 1, 5) call this oblation Pa#£avattiya, i.e. ' consisting of fivefold cut (or ladled)' ghee, which is offered without disturbing the fire. Prior to this oblation, Apastamba (Taitt. S., vol. ii, p. 93), however, pre- scribes a so-called Pa^edhmiya, i. e. an oblation ' on five fire- brands/ the fire being, as here, poked about so as to form separate heaps in the four quarters and in the centre.
V Kanda, 2 Adhyaya, 4 Brahma2va, 7. 49
with, ' To the Yama-eyed1 gods, the south-
seated, hail!' He then offers in the hind part
with, 'To the Visvadeva-eyed gods, the west-
seated, hail!' He then offers in the northern part
with either, 'To the Mitravaru/za-eyed gods, —
or, To the Marut-eyed gods, — the north-seated,
hail ! ' He then offers in the centre with, 'To the
Soma-eyed gods, the above-seated, the vener-
able, hail.1,
6. Having then poked (the fire) together, he offers
with (Va£*. S. IX, 36), 'The gods that are Agni-
eyed, east-seated, to them hail! — The gods
that are Yama-eyed, south-seated, to them
hail! — The gods that are Vi^vadeva-eyed,
west-seated, to them hail! — The gods that
areMitr&varu/za-eyed — or, Marut-eyed — north-
seated, to them hail ! — Thegods that are Soma-
eyed, above-seated, venerable, to them hail!'
Now as to why he thus offers.
7. Now when, by means of the Sakamedha^, the
gods were gaining that universal conquest, which
now is theirs, they said, ' Verily the fiends, the
Rakshas, suck out these (creatures) in the (four)
quarters : come, let us throw the thunderbolt at
them ! ' Now the ghee is a thunderbolt : with that
thunderbolt, the ghee, they smote the fiends, the
Rakshas, in the (four) quarters, and gained that uni-
versal conquest which now is theirs. And in like
manner does this (Sacrificer) smite the fiends, the
Rakshas, in the quarters, by that thunderbolt, the
ghee ; and thus he gains the victory, thinking, ' May
1 Yama is the ruler of the departed ancestors, residing in the southern quarter.
5<D SATAPATHA-BRAHMAiVA.
I be consecrated, when safety and security have been gained ! '
8. And as to why he offers those five latter obla-
tions. Now when they poke the Ahavantya asunder
into five parts, thereby they wound and tear some of
the fire ; and hereby now he heals it : therefore he
offers those five latter oblations.
9. For this (offering) a carriage and pair, with
a side horse, is the priest's fee. Three horses,
the warrior, and the charioteer, — these are five
breaths, and the breath is the same as the wind:
and because that is the fee for this sacrifice, there-
fore it is called Pa/ziavatiya (belonging to the five
winds).
10. He may also heal (some disease l) with this
(offering) : For yonder blower (or purifier, the wind)
is this breath ; and the breath is the same as the
vital energy. Now he (the wind) blows as one only,
but on entering into man, he is divided tenfold ; and
ten are those oblations he offers : thus he (the
priest) endows him with the ten vital airs, with the
whole, entire vital energy ; and were he now even
as one whose vital spirit has departed, verily by this
(offering) he (the priest) brings him round again.
11. Thereupon the Indraturiya2. — There is a
cake on eight potsherds for Agni, a barley pap for
Varu/za, a pap of gavedhuka seed (coix barbata) for
Rudra; and a mess of sour curds from a yoke-
1 Tenapy etena vish/avra^e (v. 1. vish/abra^e) bhisha^yet. Ka^va rec.
2 That is, the ceremony in which the fourth oblation belongs to Indra. While the Madhyandinas perform this ceremony on the same day (the pratipad of the bright fortnight of Phalguni), the Ka#vas do so on the following day; the Apamargahoma being then likewise shifted on another day.
V KANDA, 2 ADHYAYA, 4 BRAHMAiVA, I 3. 51
trained cow for Indra; this Indraturiya he offers.
Now Indra and Agni on that occasion consulted
with each other : ' Verily the fiends, the Rakshas,
suck out these (creatures) in the (four) quarters :
come, let us throw the thunderbolt at them ! '
12. Agni then spake, 'Let there be three shares
for me, one for thee ! ' — ' So be it ! ' — By that offer-
ing those two smote the fiends, the Rakshas, in the
(four) quarters, and gained that universal conquest
which now is theirs. And in like manner does this
(Sacrificer) by that offering smite the fiends, the
Rakshas, in the quarters ; and gain the victory,
thinking, * May I be consecrated, when safety and
security have been gained ! '
13. Now what cake on eight potsherds there is
for Agni, that is one of Agni's shares; and what
barley pap there is for Varu/za — Varu/za being the
same as Agni — that is Agni's second share ; and
what pap of gavedhuka seed there is for Rudra —
Rudra being the same as Agni — that is Agni's third
share. And as to why it is prepared of gavedhuka
seed : that god surely is (the recipient) of refuse
(remains of offering) \ and gavedhuka grass is refuse,
— hence it is prepared of gavedhuka seed. And what
mess of sour curds there is from a yoke-trained cow
for Indra, that is the fourth share (being that) of
Indra — turiya being the same as ^aturtha (fourth) —
hence the name Indraturiya. That same yoke- trained
cow is the fee for this (offering) ; for by her shoulder
she is of Agni's nature, since her shoulder is, as it
were, fire-burnt; and in that, being a female, she
improperly draws (the cart), that is her Varumc
1 On Rudra' s epithet vastavya, see I, 7, 3, 1. 8. E 2
5 2 SATAPAT HA-BRAHMAATA.
nature ; and in that she is a cow, she is of Rudra's
nature1 ; and in that Indra's sour curds (come) from
her, thereby she is of Indras nature. Indeed that
(cow) commands all that : therefore that same yoke-
trained cow is the fee.
14. Thereupon he performs the Apamargahoma;
for by means of apamarga plants (achyranthes
aspera) the gods wiped away (apa-mar^) the fiends,
the Rakshas, in the quarters, and gained that uni-
versal conquest which now is theirs. And in like
manner does this (Sacrificer) now by means of
apam&rga plants wipe away the fiends, the Rakshas,
in the quarters ; and in like manner does he gain
the victory, thinking, * May I be consecrated, when
safety and security have been gained ! '
15. He takes apamarga grains in a dipping-spoon
of either pal&sa (butea frondosa) or vikahkata
(flacourtia sapida) wood. They take a firebrand
from the Anv&haryapa£ana (southern) fire ; and pro-
ceed therewith eastward or northward ; and there
having made up a fire he offers.
16. He takes the firebrand with (Va£\ S. IX,
37; Rik S. Ill, 24, 1), 'Encounter the arrays,
Agni!' — arrays means battles: 'encounter the
battles ! ' he thereby says ; — c Repel the evil-
wisher!' — the evil-wisher is the enemy: 'beat off
the enemy !' he thereby says; — * Unconquerable,
conquering the evil-doers! ' — unconquerable he
is indeed, by the Rakshas, the fiends ; and conquer-
ing the evil-doers, for he conquers every evil :
1 Rudra rules over the beasts (III, 6, 2, 20), whence he is also called the lord of beasts (pajunam pati, I, 7, 3, 8; Pa^upati V, 3, 3, 7). Pushan, the genius of thrift and prosperity, is also (like the Greek Pan) regarded as the protector of cattle ; see V, 2, 5, 8.
V KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 20. 53
therefore he says, ' conquering the evil-doers ; ' —
' Bestow glory upon the offerer of sacrifice ! ' —
* bestowing blessing on the Sacrificer,' is what he
thereby says.
1 7. Thereupon making up the fire he offers with
(Va£\ S. IX, 38), 'At the impulse of the God
Savitrz I offer with the arms of the Asvins,
with the hands of Pushan, with the strength of
the Upamsu ! ' for the Upa^mi1 (cup of Soma) is the
mouth (or opening) of the sacrifice : thus he slays the
fiends, the Rakshas, by the mouth of the sacrifice ; —
'Slain is the Rakshas, hail!' thus he slays the
fiends, the Rakshas.
18. If the dipping-spoon is of palasa wood, — the
pallya being the Brahman— it is with the Brahman
that he slays the fiends, the Rakshas ; and if it is of
vikankata wood, — the vikankata being the thunder-
bolt— it is with the thunderbolt that he slays the
fiends, the Rakshas: 'For the slaughter of the
Rakshas (I take) thee!' therewith he slays the
fiends, the Rakshas.
19. If he offers after going eastward, he throws
the spoon towards the east ; and if he offers after
going northward, he throws the spoon towards the
north, with, 'We have slain the Rakshas!' thus
he slays the fiends, the Rakshas.
20. Thereupon they return (to the sacrificial ground)
without looking back. Now by this (ceremony) also
he may make for himself a counter-charm 2. In
whatever direction from there (his evil-wisher) is,
1 See part ii, p. 248.
2 Viz. an amulet consisting of a band running back into itself. The Kawva text has, — Tena hapy etena vish/avra^e pratisaraw kurvita.
54 DATAPATH A-BRAHMAiVA.
looking back thither he offers ; for the Apamarga is
of a backward effect : whosoever does anything to
him there, him indeed he thereby pitches backward.
Let him indicate the name of that one, saying, * We
have slain so and so ! So and so is slain ! ' thus he
slays the fiends, the Rakshas.
Fifth Brahma;va.
i. He prepares a cake on eleven potsherds for
Agni and Vishnu, a pap for Indra and Vishnu,
and either a cake on three potsherds, or a pap,
for Vishnu. He performs that Trisha^yukta *
offering. Therewith the gods came by men, and in
like manner does this (king) now thereby come by
men.
2. Now as to why there is that cake on eleven
potsherds for Agni and Vishmi ; — Agni is the giver,
and men are Vish/ms : thus Agni, the giver, gives
him (the king) men.
3. And as to why there is a pap for Indra and
Vish/zu ; — Indra is the Sacrificer, and men are
Vishnu's : thus Agni, the giver, gives him (the
1 That is, ' the triply connected/ the ceremony being made up of three rounds, each of which consists of three separate oblations, viz. : —
i. Agnavaishwava cake, Aindravaish«ava pap, Vaish/zava pap;
2. Agnapaush/za cake, Aindrapaush/za pap, Paushwa pap ;
3. Agnishomiya cake, Aindrasaumya pap, Saumya pap.
In this way one of the three divinities for whom the offering is in- tended,— viz. Vishnu, Pushan, and Soma, — is each time connected with the two head-gods, Agni and Indra.— In the Black Ya^ur- veda, this set of offerings (not, however, called there by this name), is preceded by another ceremony consisting of five oblations to Dhatrz*, Anumati, Raka, Sinivali, and Kuhu. Taitt. S. I, 8, 8. Cf. Sat. Br. IX, 5, 1, 38.
V KANDA, 2 ADHYAVA, 5 BRAHMAiVA, 8. 55
Sacrificer) men ; he now puts himself in contact with them, makes them his own.
4. And as to why there is either a cake on three
potsherds, or a pap, for Vishnu; — whatever men
Agni, the giver, gives him, among them he thereby
finally establishes him (the king) ; and whatever work
he wishes to do with his men, that he is able to do.
Thus he thereby approaches the men, thinking,
* May I be consecrated, and possessed of men ! ' A
dwarfish bull is the sacrificial fee for this (offering),
for the dwarf belongs to Vishnu \
5. He then performs another Trisha^yukta
offering. He prepares a cake on eleven potsherds
for Agni and Pushan, a pap for I ndra and Pushan,
and a pap for Pushan : this Trisha^yukta he offers.
Thereby the gods obtained cattle ; and in like manner
does this (king) thereby obtain cattle.
6. Now as to why there is that cake on eleven
potsherds for Agni and Pushan ; — Agni is the giver,
and the cattle are Pushans : thus Agni, the giver,
gives him cattle.
7. And as to why there is a pap for I ndra and
Pushan ; — I ndra is the Sacrificer, and the cattle are
Pushan's : whatever cattle Agni, the giver, gives
him, therewith he now puts himself in contact, those
he makes his own.
8. And why there is a pap for Pushan ; — whatever
cattle Agni, the giver, gives him, therewith he
thereby finally establishes him, and whatever work
he wishes to do with his cattle, that he is able