' See I, 5, 3, 16. " See I, 7, 4, 10 seqq.
' Instead of ' visham,' the MS. of Sdyana's commentary reads * dvishan ' (hater, enemy), which is explained as meaning ' xatru- buddhi '; the * cutting out' of the fore-portion being compared with the annihilation of enemies (jatrunirasanirtham), — all this is, how- ever, manifesdy fanciful. What is intended would seem to be the poison (real or figurative) caused by the enemies' (or Rudra's, or Varu^a's) shafts, in accordance with the myth regarding Pra^pati and his daughter, I, 7, 4, i seqq.
* Literally, what was pierced (by an arrow), cf. I, 7, 4, 3. 9.
Digitized by
XI kXndA, 2 ADHyAyA, 6 BRAhMAJVA, 12, 37
let him know that, as there they cut out what was
injured in Pra^pati, so they now cut out what in him
is clogged and hardened and affected by Varu«a-
8. The Id&y indeed, is the belly: even as there,
at (the invocation of) the ld&^ they cut off portions
(and put them) together, so now food of all kinds
is put together in the belly,
9. The three after-offerings are these its three
downward breathings ; and the Siiktavaka and ^am-
yorv&ka its arms (or fore-feet); the four Patntsaivf*
yS^s the four supports — the two thighs and the two
knee-bones; and the Samish/ay^fus is the two
(hind) feet
10. These are twenty-one offerings; — two libations
of ghee, five fore-offerings, two butter-portions, and
Agni's cake : this makes ten ; Agni and Soma's low-
voiced offering, Agni and Soma's cake, the Agni
Svish/akm, the I</i, three after-offerings, the Sftkta-
v&ka, the *SamyorvSka, further his seizing (the two
spoons) at the same time there at the Patnl-
sa^tyi^s*, and (last) the Samish^ys^s.
11. These are twenty-one offerings, — there are
twelve months and five seasons in a year ; and three
worlds — that makes twenty; and yonder burning
(sun) is the twenty-first — that is the goal ^, that the
resting-place : he thus reaches that goal, that resting-
place.
12. Now, as to this Aru«i said, ^ Every half-
month, indeed, I become a sharer of the same world
with yonder sun : that is the perfection of the Full
and New-moon sacrifices which I know.*
* See I, 8, I, 12 scqq. * See I, 9, 2, 19.
* SaishS sAryaHlipaiva gati^ gantavyabhfimi^ ; esbaiva pratishMi kritsnaphalasylnraya^, Sftj.
Digitized by
38 iJATAPATHA-BRAHMAiVA.
1 3, As to this they ask, * Who is the better one, the
self-offerer, or the god-offerer ?' Let him say, * The
self-offerer;' for a self-offerer, doubtless, is he who
knows, * This my (new) body is formed by that (body
of Ys^wa, the sacrifice), this my (new) body is
procured^ thereby.' And even as a snake frees
Itself from its skin, so does he free himself from his
mortal body, from sin ; and made up of the Rik, the
Ya^s, the S4man, and of offerings, does he pass on
to the heavenly world.
14. And a god-offerer, doubtless, is he who knows,
* I am now offering sacrifice to the gods, I am
serving the gods,' — such a one is like an inferior who
brings tribute to his superior, or like a man of the
people who brings tribute to the king: verily, he
does not win such a place {in heaven) as the other.
Seventh BRAHMAi^A.
1. The Sacrifice is the Year^ and, verily, sacrifice
is offered at the end of the year of him whoso knows
that the sacrifice is the year ; and all that is done in
the year comes to be gained, secured, and won
for him.
2. The officiating priests are -the seasons ; and,
verily, sacrifice is offered at the end of the seasons
of him whoso knows that the officiating priests are
the seasons ; and all that is done in the seasons
comes to be gained, secured, and won for him.
3. The oblations are the months; and, verily,
sacrifice is offered at the end of the months of him
whoso knows that the oblations are the months;
* Upadhtyate upastbSpyate, S&y.
Digitized by VjOOQ IC
XI kXnda, 2 adhyAya, 7 brAhma^ta, 8. 39
and all that is done in the months comes to be gained, secured, and won for him.
4. The oblation-vessels are the half-months ; and,
verily, sacrifice is offered at the end of the half-
months of him whoso knows diat the oblation-vessels
are the half-months; and all that is done in the
half-months comes to be gained, secured, and won
for him*
5. The two attendants^ are the day and night;
and, verily, sacrifice is offered at the end of the day
and night of him whoso knows that the two atten-
dants are the day and night ; and all that is done in
the day and night comes to be gained, secured, and
won for him.
6. The first kindling-verse is this (earth), the
second the fire, the third the wind, the fourth
the air, the fifth the sky, the sixth the sun, the
seventh the moon, the eighth the mind, the ninth
speech, the tenth fervid devotion, and the eleventh
the Brahman; for it is these that kindle all this
(universe), and by them all this (universe) is kindled,
whence they are called kindling-verses.
7. Thrice he recites the first (kindling-verse) : by
reciting it the first time he gains the eastern region,
by the second time he gains the southern region,
and by the third time he gains the upper region.
8. And thrice he recites the last (verse): by reciting
it the first time he gains the western region, by the
second time he gains the northern region, by the third
time he gains this same (earth as a) resting-place ;
^ Sdyana seems to take the two attendants (parivesh/rt, preparers or servers-up of food) to mean the pair of fire-tongs (dhnsh/t): — ye parivesha^-s&dhane dhr/'sh/t tayor ahor&trabuddhi/n vidhatte.
Digitized by
40 ^ATAPATHA-BRAHMAiVA.
and by those (kindling-verses) he thus gains these worlds, and these regions.
9. The first libation of ghee is the sacred law, and
the second the truth ; and, verily, he secures for
himself law and truth, and whatsoever is to be gained
by law and truth all that he now gains.
10. The first fore-offering is brilliance, the second
honour, the third fame, the fourth holy lustre, the
fifth food (prosperity).
11. After the first fore-offering let him utter (the
anumantra«a^), *May I become brilliant;' after
the second, * May I become honoured ; ' after the
third, * May I become glorious ;' after the fourth,
' May I become endowed with holy lustre ;' after the
fifth,. *May I become prosperous;* — and, verily,
whosoever knows this becomes brilliant, and ho-
noured, and glorious, and endowed with holy lustre,
and prosperous.
12. Now, iSvetaketu Aruweya ^ wha knew this,
said once, * To him who will thus know that glory of
the fore-offerings, people will in day* to come be
flocking from all sides as if wishing to see some
great serpent.'
1 3. The first butter-portion, doubtless, is the past,
and the second the future : verily, he secures for
himself both the past and the future ; and whatever
is to be gained by the past and the future, all that
he now gains.
* Each of the offering-formulas of the PrayS^as has after it the anumantra/ia * might is speech, might is energy, in me the in- breathing and off-breathing ; ' which, according to our paragraph (and K&ty. Ill, 3, 5), is to be supplemented by these special prayers.
* Sec X, 3, 4, I, with note.
Digitized by
XI kXnDA, 2 ADHYAyA, 7 BRAHMAiVA, 1 8. 4 1
14. The cake offered to Agni is the Brahman
(priesthood); and, verily, whosoever knows Agnis
cake to be the priesthood secures for himself the
priesthood; and whatever is to be gained by the
priesthood all that he now gains.
15. The low-voiced offering is the Kshatra (no-
bility) ; and, verily, whosoever knows the low-voiced
offering to be the nobility secures for himself the
nobility ; and whatever is to be gained by the nobility
all that he now gains. And inasmuch as some per-
form the low-voiced offering, and others do not,
therefore people speak (give information) to the
noble both in a loud voice and in a low voice.
16. The second cake is the Vi^ (people); and,
verily, whosoever knows the second cake to be the
people secures for himself the people; and what-
ever is to be gained by the people all that he gains.
And inasmuch as Agni's cake and the low-voiced
offering come first therefore the priesthood and
nobility are established upon the people.
17. The SAnniyya* is royal dignity; and, verily,
whosoever knows the Sdnniyj^ to be royal dignity
secures for himself royal dignity ; and whatever is to
be gained by royal dignity all that he gains. And
inasmuch as some pour (sweet and sour milk) to-
gether*, and others do not, therefore the royal dignity
both (combines) together and (keeps) asunder ^
18. The Svish/akr/t is fervid devotion ; and, verily, whosoever knows the Svish/akm to be fervid devo-
' For this saciificial dish of ihe New-moon sacrifice, prepared from fresh milk and sour curds, see part i, p. 1 78^ note 4.
* That is, they prepare the S^nn&yya.
' That is to say, diflferent kings either combine or keep separate from each other.
Digitized by
42 fl^ATAPATHA-BRAHMAi^TA.
tion secures for himself fervid devotion ; and what-
ever is to be gained by fervid devotion all that he
now gains.
19. The fore-portion is the place (in heaven); and,
verily, whosoever knows the fore-portion to be the
place (in heaven) secures for himself the place (in
heaven); and whatever is to be gained by the place
(in heaven) all that he now gains ; and, indeed, he
.does not by ever so little fall from his place, for it is
by ever so little that in yonder world men fall from
their place ; and whosoever knows this does not fall
from his place however much evil he may have
done.
20. The IclSi is faith ; and, verily^ whosoever knows
the I ^& to be faith secures for himself faith, and
whatever is to be gained by faith all that he now
gains.
21. The first after-offering is the thunderbolt, the
second the hail-stone, the third the (heavenly) fire-
brand (meteor).
22. After the first after-offering let him utter
(the anumantra«a), * O thunderbolt, smite N. N. ! '
(naming) him whom he hates; after the second,
* O hail-stone, smite N.N.!' after the third, ' O fire-
brand, smite N. N. !'
23. And if such a one dies suddenly, then, indeed,
it is that after-offering, the thunderbolt, that smites
him ; and if he is, as it were, covered with out-
flowing (blood), then it is that after-offering, the
hail-stone, that smites him ; and if he is, as it were,
covered with scorching, then it is that after-offering,
the (heavenly) firebrand, that smites him.
24. Such is the bolt of the sacrifice : it was by that bolt, indeed, that the gods overcame the Asuras;
Digitized by
XI kAnDA, 2 ADHYAyA, 7 BRAHMAi^TA, 27. 43
and in like manner does the Sacrificer who knows this overcome his wicked, spiteful enemy.
25. And if the sacrifice were to end with after-
offerings, then it would end with the thunderbolt,
the hail-stone, and the (heavenly) firebrand : there-
fore the sacrifice of the gods ends either with the
Idd, or with the *Samyos.
26. By the fore-offerings, indeed^ the gods reached
the world of heaven. The Asuras tried to get thither
after them; and by the after-offerings they (the gods)
drove them back : thus, when the after-offerings are
performed, die Sacrificer drives back his wicked,
spiteful enemy.
27. The fore-offerings, indeed, are the out-breath-
ings ^ and the after-offerings the off-breathings :
wherefore the fore-offerings are poured out ina forward
direction*, for that is the form of the out-breathing;
and the after-offerings (are poured out) in a backward
direction', for that is the form of the off-breathing.
The after-offerings, indeed, are the Upasads* of the
^ That is, the breath (oat and in-breathing) of the mouth (pr^a), in comparing which with the fore-ofiferings (pray^) the stress is laid on the preposition * pra/
' According to Kity. Ill, 2, 18 seqq., the five pray^ libations are to be made either on the part of the fire burning the brightest, or 80 that each subsequent fibation is poured further east of the preceding one.
' According to Kdty. Ill, 5, 10, the three anuy^a libations are to be made on the forepart, the middle, and the back (western) part of a burning log respectively.
