^ Siyaifa explains this by * idh^nakarajsic ' ; but the passage referred to occurs I, 6, 2, 3. 4, in connection with the first butter- portion (S^Tabh&ga), that of Agni.
' Or, perhaps, the altar ; see I, 9, i, 29.
Digitized by
30 ^atapatha-brAhmajva.
course up to mine own right offering/ — right offering
being whatever in the sacrifice is neither defective
nor excessive — he thereby also makes amends for
both of these (mistakes) ; and thus that sacrifice of
his comes to be performed as one that is neither
defective nor excessive by whosoever, knowing
this, thus touches (the earth) : let him therefore
touch it just in this way. But, indeed, those
Gandharvas were Yavamdn (rich in barley), the
winnowing-basket ; Uddfilav4n (rich in paspalum
frumentaceum), husbandry; and Antarv&n (the
pregnant), grains
Fourth BRAHMAi^^A.
1. The full moon, doubtless, is the same as that
burning (sun), for he, indeed, is full day by day;
and the new moon (dar^a) is the same as the moon,
for he appears (dar^), as it were.
2. But they also say inversely, ' The full moon is
the same as the moon, for after the filling up of
the latter there is the night of full moon ; * and the
new moon (dar^) is the same as that burning (sun),
for the latter appears, as it were.
3. The full moon, indeed, is this (earth), for she
is, as it were, full ; and the new moon is yonder sky,
for yonder sky appears (or, is seen), as it were.
4. The full moon, indeed, is the night, for this
* On these names, Siyawa merely remarks, — te gandharvdA fi^rpidibh&vam dpannS babhfivu>i, yavamdn ityidy&s teshdm sa;^t- gfiih, — Mahtdhara, on the other hand, on Y^g. S. II, 19, makes them to be five names, Yavamat, .SKirpa (n.), Uddilavat, Kr/shi (f.), and Dh&ndntarvat. This is very improbable ; the last name, espe- cially, being accented on the first syllable, showing it to be two words.
Digitized by
XI kXnDA, 2 ADHYAVA, 4 BRAHMAiVA, 8. 3 1
night is, as it were, full ; and the new moon is the
day, for this day appears, as it were. This, then,
is the theory regarding the full and new moon in
respect of the gods.
5. Then as to the body. The full moon is the
up-breathing, for it is by the up-breathing ^ that this
man is, as it were, filled ; and the new moon is
the out (and in)-breathing ^ for this out-breathing
appears, as it were : thus, the full and new moon
are these two, the eater and the giver of food.
6. The out (and in)-breathing (the mouth) is the
eater of food, for by means of the out (and in)-
breathing this food is eaten; and the up-breathing
is the giver of food, for by the up-breathing* this
food is given to him.
7. The full moon is the mind, for full, as it were,
is this mind ; and the new moon is speech, for this
speech appears, as it were. Thus these two are
clearly the full and new moon, as regards the body ;
and inasmuch as on the day of fasting he eats the
(food) suitable for eating on the vow, he thereby
clearly gratifies these two in regard to the body;
and on the morrow (he gratifies them) as gods by
sacrifice.
8. As to this they say, — * Seeing that no offering-
material is taken out ** for the full moon," nor any
offering-material "for the new moon," and seeing
that he does not say, " Recite the invitatory formula
for the full moon," nor " Recite the invitatory for-
^ The udina is explained by S&yaiia as the breath passing (up into the head, and) through the nose.
' The prd^a is the breath of the mouth.
• That is, by (the vital air of) the head (hence of the eyes, ears, &c.).
Digitized by
3 2 DATAPATH A-BRAHMAJVA.
mula for the new moon ; " nor " Recite the offering-
formula for the full moon," nor " Recite the offering-
formula for the new moon," how, then, is offering
made to this full and new moon ? ' Well, when
he makes a libation of ghee to ,the Mind — the
full moon being the Mind — he thereby makes
offering to the full moon ; and when he makes
a libation of ghee to Speech — the new moon being
Speech — he thereby makes offering to the new
moon : and thus offering is made by him to the
full and new moon.
9. Now, some prepare two messes of rice, one for
Sarasvat on the full moon, and one for Sarasvatl
on the new moon, saying, *We thus clearly make
offering to the full and new moon/ But let him
not do this ; for Sarasvat is the Mind, and Sarasvatl
is Speech ; and thus, in making libations of ghee
to these two, offering is made by him to the full
and new moon : let him therefore not prepare these
two messes of rice.
ID. As to this they say, * Surely, he who performs
the Full and New- moon offerings becomes a (mere)
utterer of the Agur ^ ; for, when he has performed
* Or, one who has only had the Agur-formulas uttered for him (by the priests). Agur is the technical term of two formulas, viz. of the formula ' (Agnim) ya^ ' (recite the offering-formula to Agni, or to whatever deity offering is made), by which the Adhvaryu calls on the Hotrz* to recite ; and of the formula * Ye ya^mahe (Agnim),' by which the Hotri introduces the yS^i, or offering-verse. At the Soma-sacrifice the former formula is modified to * Hot4 yakshat,' uttered by the Maitr&varu«a priest. Sec Haug, Transl. of Ait. Br., p. 133, note. — In comparing these Agur-formulas with the per- formances of the Full and New-moon offerings, the author thus seems to imply that, just as the utterance of these formulas is merely the preliminary to the oblation itself, so each fortnightly
Digitized by
XI KANDA, 2 ADHYAyA, 5 BRAhMAJVA. I. 33
the Full-moon offering, he knows that he will per-
form the New-moon offering; and when he has
performed the New-moon offering, he knows that
he will again perform the Full-moon offering ; thus
when he goes to the other world he goes thither
as an utterer of the Agur: how, then, does he
become one who has not (merely) uttered the
Agur?' Well, when, on both occasions, he makes
those two libations of ghee (to Mind and Speech),
then his Full and New-moon offerings become com-
plete ; and he goes to the other world after his Full
and New-moon offerings are completed, and thus
becomes one who has not (merely) uttered the
Agur.
Fifth Brahmajva.
I. And, verily, even on this occasion \ they
slaughter the sacrificial horse (A,yvamedha) as
a sacrifice to the gods : of this (New and Full-
moon sacrifice) they say, 'It is the original (normal)
A^vamedha;' and that (real A^vamedha), indeed,
is just the other (modified one); for, indeed, the
A^vamedha is the same as the moon.
performance is only the preliminary to the next performance ; but that the Sacrificer never actually completes the sacrifice. Saya»a, on the other hand, takes ' dgOrtin ' to mean ' one who has formed a resolution {kgdrtz, dgura»am=sa)nkalpa);' and native dictionaries, indeed, give *igur' as a synonym of *prati^3l' (promise, agree- ment ; Zuruf, Zusage). But, even if thb were the right meaning of the word, the general drift of the passage would remain the same, viz. that such a sacrificer would ultimately die as one who had merely promised or intended to offer sacrifice, without his having actually performed it, or brought it to a proper conclusion, and thus without reaping the ultimate benefit from it, viz. citizenship in the heavenly abodes.
* Viz. in performing the Full and New-moon sacrifice, for which all the benefits accruing from the Ajvamedha are here claimed^
Dfgitized by
34 ^atapatha-brAhmajva.
2. As to this, they say, * For each foot of the
sacrificial horse they offer an oblation;' — when he
performs the Agnihotra in the evening and morn-
ing, he offers two oblations in the evening, and two
in the morning — that makes four oblations : thus —
the horse being four-footed — an oblation is offered
for each of its feet.
3. As to this, they say, * On the starting off of
the horse he performs an offering * ; for the moon,
doubtless, is the same as King Soma, the food of
the gods : when, during that night (of new moon),
he does not appear either in the east or in the west,
then he comes to this world, and starts for this
world \
4. Now, when he performs the New-moon sacri-
fice, he thereby performs the (same) offering (as) on
the starting of that (horse), and when he per-
forms the Full-moon sacrifice he slaughters the
sacrificial horse itself, and, having slaughtered it,
he presents it to the gods. The other (real) horse-
sacrifice they indeed perform (only) a year after
(the starting offering), but this month (of the Full
and New-moon sacrifice), revolving, makes up a
year ^ : thus the sacrificial horse comes to be
slaughtered for him year after year.
* According to Ajv, X, 6, 2 seqq., having chosen the horse to be sacrificed, he performs two ish/is, to Agni MOrdhanvat and Pfishan ; whereupon he sets free the horse, and for a year performs three ish/is daily at the three pressings, viz. to Savitri Satyaprasava, Prasavitr;', and Asavitri*.
* Or, he disappears in this world ; the same verb (vi-vrit) being used for the disappearance as for the starting off of the horse when set free.
* The syntactic construction of the last two sentences is that frequently alluded to before, viz. that of parenthetic causal clauses.
Digitized by
XI KAi^DA, 2 adhyAya, 6 brAhmaya, 3. 35
5. Verily, then, for him who, knowing this, offers
both the Agnihotra and the Full and New-moon
sacrifices, they slaughter the sacrificial horse month
by month ; and month by month the Axvamedha is
offered for him, and his Agnihotra and Full and
New-moon sacrifices come to pass into the A,yva-
medha.
Sixth BrAhmaj^a.
!• The Pra»lti water, doubtless, is the head of
the sacrifice ^ ; and when he leads forward the
Pra»lt4 water, it is the head of the sacrifice he
thereby forms, and he should know that it is that
head of his own that is then being formed.
2. The fuel, indeed, is its breath (of the mouth),
for it is by the breath that everything here is
kindled (animated) that has breath and moves
twinkling with its eyelids : let him know that it
is he himself that is that fuel.
3. The kindling-verses, indeed, are its spine : let
him therefore say (to the Hotrt) regarding them,
* Recite for me, making them, as it were, con-
tinuous * ; ' for continuous, as it were, is this spinal
column. And the two libations of ghee are its
mind and speech, Sarasvat and Sarasvatl • : let
^ Ya^^ the sacrifice, is here, as so often, to be understood as the abstract representation of the victim (here the horse), as well as of the Purusha, — i. e. Pra^pati, and the Sacrificer.
* The kindling-verses, being in the Gdyatrt metre, consist of three octosyllabic p&das each. Whilst after each verse a kindling- stick (samidh) is thrown into the fire by the Adhvaryu, the Hotri does not make any pause in his recitation at this point, but he does so after the second pdda of each verse, thus connecting the last p&da with the first two p&das of the next verse,
• Sec XI, 2, 5, 9.
Digitized by
36 ^ATAPATHA-BRAHMAi^^A.
him know that the two libations of ghee are his mind and speech, Sarasvat and Sarasvati.
4. The five fore-offerings are these its five (out-
lets of the) vital airs in the head ; — the first fore*
offering is its mouth, the second the right nostril,
the third the left nostril, the fourth the right ear,
and the fifth the left ear. And inasmuch as at the
fourth fore-offering he pours together (the ghee^),
therefore this ear is, on the inner side, connected
by a channel (with the other). The two butter-
portions are the eyes : let him know that these
are his own eyes.
5. And that cake which is offered to Agni is its
right flank ; and the low- voiced offering is its heart ;
and inasmuch as they perform this in a low voice,
this heart is, as it were, in secret
6. And that cake which is offered to Agni and
Soma (at full moon), or Indra's Sinn&yya (at new
moon), is its left flank ; the SvishtBkrtt is that part
between its shoulders; and the (Brahman's) fore-
portion* is the poison ^
7. And when he cuts off the fore-portion, — even
as there they cut out what was injured* in Prs^pati,
so do they now thereby cut out what in this (body)
is clogged and hardened, and affected by Varu/^a :
