1 The berries of three different species of the Zizyphus jujuba, or jujube-tree.
2 The MS. of Sayawa's commentary reads ' atrasatam/
132 DATAPATH A-BRAHMA2VA.
13. Let him also cure by this (ceremony) one
purged by Soma ; — he whom Soma purges is indeed
emptied out of everything, for Soma is everything.
He now causes him to be supplied with everything,
for Soma is everything ; and by offering he indeed
becomes better : let him therefore cure thereby also
one purged by Soma.
14. And as to why the performer of the
Ra^asuya performs this offering. He who performs
the Ra^asuya assuredly gains for himself all sacri-
ficial rites, all offerings, even the spoonful-oblations ;
and instituted by the gods indeed is this offering,
the Sautrama^i : ' May offering be made by me
with this one also ! may I be consecrated by this
one also ! ' thus (he thinks, and) therefore the per-
former of the Ra^asuya performs this offering.
15. And as to why there is (a victim) for the
Asvins, — it was the A^vins who cured him ; and in
like manner does he (the priest) now cure him
through those same A^vins : that is why there is
(a victim) for the Asvins.
1 6. And why there is one for Sarasvati, — Sarasvati
assuredly is speech, and it was by speech that the
Asvins cured him ; and in like manner does he now
cure him by speech : that is why there is one for
Sarasvati.
17. And why there is one for Indra, — Indra
assuredly is the deity of the sacrifice, and it is by this
(offering) that he now heals him : this is why there
is one for Indra.
18. On (the meat-portions of) those victims he
throws hairs of a lion, hairs of a wolf, and hairs of
a tiger, for that was what sprang therefrom, when
Soma flowed right through him. He now supplies
V KAiVDA, 5 ADHYAYA, 4 BRAHMAN A, 22. 133
him therewith, and makes him whole : therefore he throws those (hairs) thereon.
1 9. But let him not do it so ; for he who throws
them on the (portions of) the victims, urges the
animals on from behind with a clawed (prickly)
fire-brand. Let him therefore rather throw them
into the fermented liquor (parisrut1), — thus he does
not urge on the animals from behind with a clawed
fire-brand ; and thus alone he supplies him there-
with, and makes him whole : let him therefore throw
it rather into the spirituous liquor.
20. Now on the day before, he mixes the spirituous
liquor (while muttering, V&g. S. X, 31), ' Get done
for the Ai'vins! get done for Sarasvati! get
done for Indra, the good protector!' When
that liquor is (done) he proceeds with that (offering).
21. They take up two fires; on the northern
altar 2 (they lay down) the northern (fire), and on a
raised (mound) the southern one, thinking, ' Lest we
should offer together the Soma-libations, and the
Surd (liquor) -libations : ' therefore they take up two
fires, and on the northern altar (they lay down) the
northern (fire), and on a raised (mound) the southern
one. And when he proceeds with the omenta, then
he proceeds with that spirituous liquor.
22. He purifies it with stalks of Darbha-grass,
thinking, 'Let it be pure,' — with (V^f. S. X, 31),
'The inviting3 Soma, purified by the purify-
1 On the preparation of the parisrut or sura, see XII, 7; Weber, Ind. Studien, X, p. 349.
2 The two new fireplaces, to the east of the Ahavaniya, are to be constructed on the model of those of the Varuwapraghasa^, see part i, p. 392.
8 This doubtful interpretation of 'vayu' is adopted from the St.
1 34 SATAPATHA-BRAHMAiVA.
ing (strainer), has overflown backwards, Indra's
mated friend/ He then pours in flour of 'kuvala,
karkandhu, and badara ' berries, for when he (Indra)
spit out thrice, that was what was produced there-
from : therewith he now supplies him and makes
him whole, — therefore he pours in that (flour).
23. He then draws either one or three cups1, —
but only one should be drawn, for there is one
puroru/£-formula, one invitatory prayer, and one
offering prayer ; therefore only one (cup) should be
drawn.
24. He draws it with (Va£*. S. X, 32), ' Yea,
even as the owners of barley cut their barley,
spreading it asunder in due order, so hither,
hither, bring thou the nourishments of them
that offer up the devotional invocation of the
Barhis2! — Thou art taken with a support —
thee for the A^vins, thee for Sarasvati, thee
for Indra, the good protector! ' And if he draw
three (cups), let him draw them with that same
(verse) ; but let him in that case draw them with
separate 'supports3/ He then says, 'Recite the
Petersburg dictionary, where, however, it is only applied to two passages of the Rig-veda. Saya^a here explains it by ' patr&m ga£- khan vayuva/£ ^igragami va bhutva pratyah adhovarti patrabhimu- kha^ san.' In the Taitt. S. this verse is preceded by another (J?ik S. IX, 1, 6), 'May Surya's daughter purify thy foaming (parisrut) Soma with the never-failing horse-tail (strainer)/
1 According to the ritual of the Taittinyas, three cups of Sura are drawn.
2 Rik S. X, 131, 2, and Taitt. S. I, 8, 21 read— 'hither, hither bring the nourishments of them that have not gone to the de- votional up-pulling (cutting) of the barhis-grass ' (but differently Sayarca, — ' that have not gone to the neglect of the devotion of the barhis ').
3 That is to say, he is to repeat the formula, ' Thou art taken
V KANDA, 5 ADHYAYA, \ BRAHMAiVA, 28. I 35
invitatory prayer to the A^vins, to Sarasvati, and to Indra Sutraman ! '
25. He recites (Vaf. S. X, 33 ; Rik S. X, 131, 4),
' Ye, O Asvins, lords of splendour, having
quaffed the cheering (Soma) together with
Namu^i, the Asura, helped Indra in his deeds ! '
Having called for the .Sraushat, he says, ' Pronounce
the offering prayer to the Asvins, to Sarasvati, and
to Indra Sutraman !'
26. He prays (Vaf. S. X, 34; Rik S. X, 131, 5),
* As the parents (stand by) their son, so the
two Asvins have stood by thee, O Indra, with
wise plans and wonderful deeds; when thou
quaffedst the cheering (Soma), Sarasvati cured
thee, O Lord, by her services/ Twice the Hotrz
utters the Vasha/, twice the Adhvaryu offers and
fetches drink. And if he draw three (cups of
liquor), then after the offering of that one the other
two are offered.
27. Now there is a pitcher perforated either with
a hundred, or with nine, holes. If it is one with a
hundred holes,— man lives up to a hundred (years),
and has a hundred energies, and a hundred powers :
therefore it is perforated with a hundred holes.
And if with nine holes, — there are in man those
nine vital airs : therefore it is perforated with nine
holes.
28. This (pitcher), hung up by a sling, they hold
just over the Ahavaniya 2. He pours into it what
spirituous liquor has been left over, and whilst it is
with a support/ each time followed by a special dedication, * thee for the Awinsf &c.
1 That is, over the southern one of the two new fires, the one laid down on a raised mound.
I36 SATAPATHA-BRAHMAiVA.
trickling through, he stands by worshipping with
the three verses 1 of the Pitara/£ Somavanta^ (the
Fathers accompanied by Soma), with three verses
of the Pitaro Barishada^ (the Fathers seated on
the barhis), and with three verses of the Pitaro
Agnishvatta^ (the Fathers consumed by the fire).
And as to why he thus stands by worshipping, —
when Soma flowed through Indra, what part of it
then went to the Fathers — there being three kinds
of Fathers — therewith he now supplies him and
makes him whole : therefore he thus stands by
worshipping.
29. He then prepares those oblations 2, — a cake
on twelve or eight potsherds for Savitrz, a barley
pap for Varu/za, and a cake on eleven potsherds
for Indra.
30. And why there is one for Savitrz, — Savitrz is
the impeller of the gods, and impelled by Savitrz he
now heals 3 : therefore there is one for Savitrz.
1 These triplets to the Fathers are given Vag\ S. XIX, 49-51 ; 55*~57> 58-60. — The Taitt. ritual here has a curious variation. After the remainder of the (pure) liquor has been offered to the Fathers, a Brahman is to be bought over to drink the dregs ; and if such an one cannot be found (willing to do it), they are to be poured away on an ant-hill. This is to be done for the sake of atonement.
2 That is, according to Katyayana (XV, 10, 19) and Sayawa, the pa.ra-puro^a\fa, or cakes of the animal offering. The performance of these is irregular, inasmuch as their deities are not the same as those of the animal sacrifice (the A^vins, Sarasvati, and Indra Sutraman). Taitt. Br. I, 8, 6, 1, however, explains that in this case the animal sacrifices are without 'animal cakes,' the libations of liquor, which indeed are offered to the same deities, being in lieu of them.
8 The object of the Sautrama/*i offering is to heal or 'make whole ' the Sacrificer.
V KANDA, 5 ADHYAYA, \ BRAHMAiVA, 35. I 37
31. And why there is one for Variwa, — Varu/za is
the injurer, and he thus heals him even by him who
is the injurer : therefore there is one for Varu/za.
32. And why there is one for Indra, — Indra is the
deity of the sacrifice, and he thus heals him by him
who is the deity of the sacrifice : therefore there is
one for Indra.
33. And if by that (Sautrama/d-offering) he would
heal one purged by Soma1, then — (after) the after-
offering (of the animal sacrifice) has been performed,
and the two spoons separated — he proceeds with
those (three) oblations 2. For it is towards the
back part that Soma flows through, and at the back
part (of the sacrifice) he thus closes him up by that
sacrificial essence. Let him in that case prepare a
cake on two potsherds for the A^vins ; and when he
proceeds with the offering of the omenta, then he
also proceeds with that two-kapala cake for the
Asvins.
34. Let him, however, not do it in this way ; for
verily whosoever departs from the path of the sacri-
fice stumbles, and he who does this indeed departs
from the path of the sacrifice. Hence at the very
time when they proceed with the omenta of those
victims, let them then proceed also with those
(three) oblations, and let him not then prepare a
two-kapala cake for the A^vins.
35. A castrated bull is the sacrificial fee for this
1 That is to say, if it is performed, independently of the Ra^a- suya, as a special offering with a view to expiating any excess committed at a Soma-sacrifice.
2 A glance at the list of contents prefixed to part ii will show how this shifting of the Pa,ru-puro</a,ra would alter the regular order of procedure.
I38 DATAPATH A-BRAHMAiVA.
(sacrifice) ; — the castrated bull is neither female nor
male ; for being a male it is not a female, and being
a female (unmanned) it is not a male : therefore a
castrated bull is the fee. Or a draught-mare ; — the
draught-mare is neither male nor female ; for in that
it pulls the cart it is not a female; and being a
female, it is not a male : therefore a draught-mare
(may be) the fee.
Fifth Brahma^a.
1. He prepares a cake on twelve potsherds for
Indra and Vish/zu. Now as to why he makes this
offering. Of old, everything here was within Wztra,
to wit, the Rik, the Ya^us, and the Saman. Indra
wished to hurl the thunderbolt at him.
2. He said to Vishnu, ' I will hurl the thunderbolt
at Wztra, stand thou by me ! ' — * So be it ! ' said
Vishmi, ' I will stand by thee : hurl it ! ' Indra
aimed the thunderbolt at him. Wztra was afraid
of the raised thunderbolt.
3. He said, ' There is here a (source of) strength :
I will give that up to thee ; but do not smite me ! '
and gave up to him the Ya^xis-formulas. He (Indra)
aimed at him a second time.
4. He said, * There is here a (source of) strength:
I will give that up to thee ; but do not smite me ! '
and gave up to him the i?zk-verses. He aimed at
him a third time.
5. ' There is here a (source of) strength : I will
give that up to thee ; but do not smite me ! ' and
gave up to him the S&man-hymns (or tunes). There-
fore they spread the sacrifice even to this day in the
same way with those (three) Vedas, first with the