1 That is to say, the first six oblations are to be combined and performed together as a single offering, without changing the covering of sacrificial grass on the altar.
2 Sayawa supplies ' kings/ and refers to Taitt. Br. I, 8, 4, 1, where the Kurupa#£ala (kings) are said to issue forth in the dewy season (on a raid over the eastern country), and to return with their booty at the end of the hot season. See paragraph 5.
V KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 9. I 25
6. There is a cake on eight potsherds for Agni,
a pap for Soma, a cake on twelve or eight potsherds
for Savitrz, a pap for Brzhaspati, a cake on ten
potsherds for Tvash^rz, and one on twelve pot-
sherds for (Agni) Vaisv&nara — these are the first
six oblations.
7. The six last are paps, — a pap for Sarasvati,
a pap for Ptishan, a pap for Mitra, a pap for
Kshetrapati (the Landlord or Lord of the manor),
a pap for Varu^a, and a pap for Aditi, — these are
the last six paps.
8. Thereupon they seize * a reddish-white (cow)
which is clearly with calf, (as a victim) for Aditi. The
mode of procedure regarding her is the same as
that of the eight-footed barren cow 2. Now, Aditi
being this earth, it is her embryo (child) he thereby
causes him (the king) to be. The sacrificial fee for
this (cow-offering) is just such a reddish-white cow
that is clearly with calf.
9. They then seize a dappled one, which is clearly
with calf, (as a victim) for the Maruts. The mode
of procedure regarding this one is the same. The
Maruts being the clans, he thereby makes him the
embryo 3 of the clans. The sacrificial fee for this
(cow-offering) is just such a dappled (cow) that is
clearly with calf.
1 In the Taittiriya ceremonial this animal sacrifice precedes the ' prayiig-aw havi/rcshi ; ' being itself succeeded in the first place by the ' satyadutanaw havi/rcshi.'
2 On the course of procedure regarding the ' ash/apadi/ or (sup- posed) barren cow, found ultimately to be impregnated, see part ii, p. 391 seq.
3 That is, he causes him to spring forth from the midst of the people, and be protected by them on all sides.
126 DATAPATH A-BRAHMA#A.
10. These two animal victims, whilst being such,
are seized (by some) in a different way. The one
that is seized for Aditi, (some) seize for the Adityas,
— the Adityas being the All, he (the priest) thereby
makes him the embryo of the All (universe). And
the one that is seized for the Maruts, (some) seize for
the All-gods, — the All-gods being the All, he thereby
makes him the embryo of the All.
THE KESAVAPANIYA.
Third Brahma^a.
i. When he has performed the Consecration-
ceremony (Abhishe^aniya), he does not shave his
hair. The reason why he does not shave his hair
(is this) : — that collected essence of the waters where-
with he is then sprinkled (anointed) is vigour, and it
is the hair (of his head) that it reaches first when he
is sprinkled ; hence were he to shave his hair, he
would cause that glory to fall off from him, and
would sweep it away : therefore he does not shave
his hair.
2. He does not shave his hair for a year1, —
religious observance is of equal measure with the
year, hence he does not shave for a year : the
Ke^avapaniya2, namely, is a (day of) praise-
1 He is, however, allowed to shave his beard. According to La/y. *Sr. IX, 2, 20 seq., he is to pass his nights during the year in the fire-house on a tiger's skin ; he is never to enter the village, and is constantly to keep up the fire. Nor is any one in his king- dom, except a Brahman, to get his hair cut, and even the horses are to remain undipped.
2 The Ke^avapaniya, or 'hair-cutting' (sacrifice), the fourth of the seven Soma-sacrifices enjoined for the inauguration of a king, is to be performed on the full-moon of Gyeshffa (about
V KAiVDA, 5 ADHYAYA, 3 BRAHMAA^A, 4. I 2 7
singing (stoma) with the view of the termination of the religious performance.
3. Twenty-onefold is (each stotra of) its Morning-
service, seventeenfold (of) the Midday-service, fifteen-
fold (of) the Evening-service, together with the
Uktha (stotras), the Shoafaiin, and (the twelve
stotras of) the Night-service.
4. The Twilight (hymn) x is (performed in the)
Trivrzt (stoma), and with the Rathantara (tune).
For the twenty-onefold (stoma) is he that burns
yonder (the sun) ; from that twenty- onefold one he
(the Sacrificer) parts, and descends again to the
seventeenfold one ; from the seventeenfold one to the
May 1), a twelvemonth after the Abhishe^aniya, and is to take the form of the Atiratra-Gyotish/oma. As usual, the author only alludes to any special peculiarities from the ordinary performance. The ordinary ascending scale of stomas — viz. the Trivrz't-stoma for the Bahishpavamana-stotra, the Pa#£ada,ra for the A^ya-stotras and the Madhyandina-pavamana ; the Saptada^a for the Pnsh/^a- stotras, and the TWtiya-pavamana ; and the Ekavi^a-stoma for the Agnish/oma-saman — prescribed for the twelve stotras of the Agnish/oma (part i, p. 310 seq.), is to be reversed on the present occasion, and the scale of stomas is to be a descending one. The succeeding stotras — viz. (13-15) the three Uktha-stotras ; (16) the Shod&s'm; and (17-28) the three rounds of the night service re- quiring four stotras each — are likewise to be performed in the Paw^ada^a (or fifteen- versed) stoma, employed for the hymns of the evening pressing.
1 The Sandhi-stotra, or Twilight hymn, Sama-veda II, 99-104, is the final stotra of the Atiratra (part ii, p. 398). Each of the three couplets is, as usual, sung as a triplet, the three thus producing the nine verses of the Trivr/t-stoma. The Rathantara tune, to which the couplets are to be sung, is given in the Uhyagana (Sama-veda, vol. v, p. 381), but with different verses, viz. Sama-veda I, 30, 31 (abhi tva jura nonumo), the verses most commonly sung to that famous tune. The chanters' manuals of the Atiratra (e. g. Ind. Off. MS. 1748) accordingly adapt the tune to the verses here required (ena vo agnize namaso).
128 ffATAPATHA-BRAHMAjVA.
fifteenfold one ; and from the fifteenfold one he plants his foot on this firm footing, the Trivrzt (stoma).
5. The Rathantara is the PWshMa (stotra) l of
this (sacrifice) ; for the Rathantara is this (earth) :
it is on her, as on a firm footing, he thereby plants
his feet. It is an Atiratra (sacrifice), — the Atiratra
is a firm footing : therefore it is an Atiratra.
6. He only cuts down his hair, but does not shave
it; for that collected essence of the waters with
which he is sprinkled is vigour, and it i3 the hair
that it reaches first when he is sprinkled. Thus
were he to shave off his hair he would cause that
glory to fall off from him, and would sweep it away.
But when he cuts it down, he attaches that glory to
his own self : therefore he only cuts down his hair,
but does not shave it. This is for him a religious
observance : as long as he lives he does not stand
on this (earth with bare feet2).
7. From the throne-seat he slips into the shoes ;
and on shoes (he stands), whatever his vehicle may
be, whether a chariot or anything else. For verily he
who performs the Ra^asuya is high above everything
here, and everything here is beneath him ; — there-
fore this is for him a religious observance : as long
1 The first (or Hotr/'s) PrzshMa-stotra at the midday-service is either the Rathantara, Sama-veda II, 30, 3 1 (as for instance at the Agnish/oma), or Bnhat-saman II, 159-160 (as at the Ukthya sacrifice). The Br/hat is also ordinarily chanted at the Atiratra, but on the present occasion the Rathantara is to be substituted for it.
2 Saya«a interprets this passage so as to imply two separate injunctions : — ' For as long as he lives this (cutting down of his hair) is a religious observance for him ; and he does not stand on the ground (without shoes)/ The repetition in the next paragraph, however, renders this interpretation very improbable.
V KA2VDA, 5 ADHYAYA, 4 BRAHMAiVA, I. I 29
as he lives he does not stand on the earth (with bare feet).
THE SAUTRAMAiVT.
Fourth Brahmajva.
1. There is a reddish-white (he-goat as the victim)
for the A^vins1, for the Asvins are reddish-white.
There is an ewe with teats in the dewlap2 for
Sarasvatl; and a bull he seizes for Indra Sutra-
man (the good protector) 3, Difficult to obtain are
beasts with such perfections ; if he cannot obtain any
1 The last three Soma-sacrifices of the Inauguration-ceremony are not even alluded to by the author, their performance involving no features different from those of the normal Soma- sacrifice. The Vyush/i-dvir&tra, or 'two nights' ceremony of the dawn/ con- sists of an Agnish/oma and an Atiratra Soma-sacrifice, to be per- formed a month after the Ke^avapaniya (or, according to Taitt. Br. I, 8, 10, a fortnight after, viz. on the new-moon, and the first day of the light fortnight respectively). Finally, the Kshatra-dhrz'ti, or 'wielding of the ruling-power/ an Agnish/oma, is performed a month later, or on the full-moon of *Srava/za (about 1 August). Some authorities, however, allow the Soma-sacrifices of the Inauguration- ceremony to conclude with the Ke^avapaniya Atiratra (Katy. Sr. XV, 9, 26), perhaps for the very reason that no mention is made in the Brahma^a of the remaining three Soma-days. The final Soma- sacrifice is followed, in the succeeding fortnight of the waxing moon, by the performance of the Sautramawi, some peculiar features of which the author now proceeds to consider. This ceremony (one of the objects of which is the expiation of any excess committed in the consumption of Soma-juice) is considered in the sacrificial system as the last of the seven forms of Havir- ya£-#a ; being a combination of the ish/i with the animal sacrifice. As this ceremony is also performed after the Agni^ayana, or con- struction of the fire- altar, it is more fully dealt with by the author later on (KaWa XII, 7 seq.).
2 Prof. R. Wallace's ' India in 1887 ' (plate 39) contains a photo- graphic representation of an Indian goat with pendicles like teats.
3 In the case of the ' somatipavita/ not the ' somavamin/ the Taittiriyas slaughter a fourth victim to Brzhaspati.
1 30 SATAPATHA-BRAHMAiVA.
with such perfections, they may slaughter only goats,
for they are easier to cook. And if they seize only
goats, that for the Asvins is a red one. Then as to
why he performs this sacrifice.
2. Now Tvash/rz had a three-headed, six-eyed
son1. He had three mouths ; and because he was
thus shapen, he was called Visvartlpa (' All-shape').
3. One of his mouths was Soma-drinking, one
spirit-drinking, and one for other food. Indra hated
him, and cut off those heads of his.
4. And from the one which was Soma-drinking, a
hazel-cock sprang forth ; whence the latter is of
brownish colour, for king Soma is brown.
5. And from the one which was spirit-drinking, a
sparrow sprang ; whence the latter talks like one
who is joyful, for when one has drunk spirits, one
talks as one who enjoys himself.
6. And from the one which was for other (kinds
of) food, a partridge sprang ; whence the latter is
exceedingly variegated : ghee drops indeed have, as
it were, dropped on his wings in one place, and
honey-drops, as it were, in another ; for suchlike was
the food he consumed with that (mouth).
7. Tvash/rz was furious : * Has he really slain my
son ? ' He brought Soma-juice withheld from Indra2;
and as that Soma-juice was, when produced, even so
it remained withheld from Indra.
1 This portion of the legend is but a repetition from I, 6, 3, 1 seq. A few alterations are, however, made here in the translation.
2 Or, ' Soma from which Indra was excluded ' (apendra), as formerly translated; a closer rendering of the succeeding clause making this change desirable ; — even as Indra was excluded from the Soma-juice when produced, so he remained excluded from it (when it was offered up).
V KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 12. 131
8. Indra thought within himself: 'There now,
they are excluding me from Soma ! ' and even
uninvited he consumed what pure (Soma) there was
in the tub, as the stronger (would consume the food)
of the weaker. But it hurt him : it flowed in all
directions from (the openings of) his vital airs ; only
from his mouth it did not flow. Hence there was
an atonement ; but had it flown also from his mouth,
then indeed there would have been no atonement.
9. For there are four castes, the Brahma^a, the
Ra^anya, the Vaisya, and the .Sudra ; but there is
not one of them that vomits Soma ; but were there
any one of them, then indeed there would be atone-
ment.
10. From what flowed from the nose a lion sprang;
and from what flowed from the ears a wolf sprang ;
and from what flowed from the lower opening wild
beasts sprang, with the tiger as their foremost ; and
what flowed from the upper opening that was the
foaming spirit (parisrut). And thrice he spit out :
thence were produced the (fruits called) ' kuvala, kar-
kandhu, or badaraV He (Indra) became emptied
out of everything, for Soma is everything.
1 1. Being thus purged by Soma, he walked about
as one tottering. The Asvins cured him by this
(offering), and caused him to be supplied with every-
thing, for Soma is everything. By offering he
indeed became better.
1 2. The gods spake, ' Aha ! these two have saved
him 2, the well-saved (sutrata) : ' hence the name
Sautrama^i.