to make the second libation, as also prior to each of the two butter- portions, to the first of the five fore-oflferings, as well as before each of the chief offerings (when, however, portions of the respective sacrificial dishes are added to the ghee in the ^hft), the Adhvaryu takes up the two spoons in the manner mentioned, viz. holding them together with both hands so as to be parallel to each other, the bowl of the^hii being just above that of the upabhr/t without touch* ingit. While thus holding them he goes forward to the Ahavantya, and, after the other necessary rites, pours the oblation from the^hfi, over the spout of the upabhrz't, into the fire. At the fourth fore- offering the ghee contained in the upabhr/t is for the first time made use of, half of it being poured into the ^hfi for the last two fore-ofTerings, whilst the remainder is used for the after-offerings.
' When the Adhvaryu betakes himself from his place behind the Vedi (on which the sacrificial material is laid out) to the Ahavantya
Digitized by
58 DATAPATH A-BRAHMAiVA.
about to call (on the Agnldhra) for the ^Srausha/, and
with his left (foot) when he has called for the ^'rau-
sha/ ; and that (other) one drives them together for
him who steps past with his left (foot) when he is
about to call for the Aausha/, and with his right
(foot) when he has called for the ^S'rausha/ ; for he
does indeed drive them together for him.
4. Now as to the holding (of the spoons). In this
respect, some people, thinking themselves clever,
hold the two spoons whilst stretching forward both
arms; but let him not do so, for if, in that case,
any one were to say of him, * Surely, this Sacrificer
has made two spears of his arms : he will become
a spear-holder,' then that would indeed be likely
to come to pass. But that (navel is the channel of
the) central breathing : let him therefore hold (the
spoon) by lowering them ^ to that (breathing).
5. Now as to calling for the .Srausha/* : there are
six (modes of) calling for the ^Srausha/, — the de-
scending, the level, the ascending, the feeble, the
outward-tending, and the inward-tending.
6. Now the descending mode, indeed, it is when he
begins in a high tone and concludes in a low tone :
whoever should wish that any one ^ should be poorer,
in order to perform an offlering, he is to proceed in such a way as constantly to keep his left foot before the right one; whilst in returning to his place he keeps the right foot before the left. Of the two ways of procedure mentioned in the paragraph, the second way is thus the right one.
^ Whilst the Adhvaryu is standing by the side of the Ahavantya, ready to make the offering, he holds the spoons to his navel till the moment when he has to pour the oblation into the fire.
* The Adhvaryu's call is * om jrdvaya ' (make him hear I) where- upon the Agnfdhra responds *astu jrausha/' (yea, may he hear!).
• Viz. any one for whom he (the Adhvaryu) performs a sacrifice,
Digitized by
XI kXnda, 4 adhyAya, 2 brAhmajva, ii. 59
let him begin for him in a high tone and conclude in a low tone ; and he will thereby become poorer.
7. And the level one, indeed, it is when he
concludes in the same tone in which he has begun :
whoever should wish that any one should be neither
more prosperous nor poorer, let him conclude for
him in the same tone in which he has begun ; and
he will thereby become neither more prosperous
nor poorer.
8. And the ascending one, indeed, it is when he
begins in a low tone and concludes in a high tone :
whoever should wish that any one should be more
prosperous, let him begin for him in a low tone and
conclude in a high tone ; and he will thereby become
more prosperous.
9. And the feeble one, indeed, it is when he calls
for the 6rausha/ in a thin, long-drawn, toneless way :
if, in that case, any one were to say of him, * Surely,
this Adhvaryu has made the Sacrificer feeble, and
submissive to his spiteful enemy,' then that would
indeed be likely to come to pass.
10. And the outward-tending (bahi^-jri) one,
indeed, it is when he opens his lips wide and utters
his call at a high, toneless pitch : tone being pros-
perity, he thereby puts prosperity (^rl) outside
(bahis) himself, and becomes hungry (poor).
11. And the inward-tending (anta^-^i) one,
indeed, it is when he closes his lips, and utters
his call at a loud, toneful pitch : tone being pros-
perity, he thereby puts prosperity (srl) inside (anta>4)
himself, and becomes an eater of food (rich).
in case he (the priest) thinks he has not been treated liberally enough by his patron, or for some other reason.
Digitized by
6o ^atapatha-brAhmajva.
12. Having kept back (the tone) deep in the breast, as it were, let him (keep up the middle pitch of) the Brzhat (sfiman) in both (words 'om ^rftvaya^, and finally leave oflFat a high pitch ; there is no ques- tion about this : it is good for (securing) cattle and life.
13. Now as to the oblation. In this respect,
some people, thinking themselves clever, having
turned down the spoon eastwards, and poured out
the oblation, turn it round and place it over the
upabhret. But let him not do this ; for if, in that
case, any one were to say of him, ' Surely, this
Adhvaryu has made the Sacrificer dependent on, and
submissive to, his spiteful enemy,' then that would
indeed be likely to come to pass.
14. And some, having turned down the spoon
sideways, and poured out the oblation, turn it round
and place it over the upabhr/t But let him not
do so ; for if, in that case, any one were to say of
him, * Surely, this Advaryu has stopped the obla-
tions by (following) the wrong way, he (the Sacrificer)
will either be shattered, or become worm-eaten,'
then that would indeed be likely to come to pass.
15. Let him rather do it in this way: — having
turned down the spoon eastwards, and poured out
the oblation, let him carry it up in the same way
and place it over the upabhm ; — there is no question
about this : it is good for (securing) cattle and life.
16. One Adhvaryu, indeed, burns the oblations,
and another satisfies the oblations ; and that Adh-
varyu, assuredly, burns the oblations who, having
offered ghee, offers portions (of sacrificial dishes) :
indeed, it is with reference to him that an invisible
voice has said, * Surely, this Adhvaryu burns the
oblations.' And he, indeed, satisfies them who
Digitized by
XI kAjvda, 4 adhyAya, 2 brAhmaj^^a, 20. 61
having offered ghee, offers sacrificial portions, and
finally again offers ghee thereon : such a one
certainly satisfies them ; and, these (oblations)
having been satisfied, the gods fill gold cups
(for him)^
1 7. Concerning this, Y4f ^avalkya said ^, * When,
after making an underlayer (of ghee), and cutting
portions (from the sacrificial dish), he bastes
them (with ghee), then, indeed, he satisfies them ;
and, they being satisfied, the gods fill (for him) gold
cups V Now ^S'aulviyana was Adhvaryu to those
who had Ayasthii»a * for their Grehapati ^
18. He said, * Surely, this sacrificial session is
supplied with lean cattle and scanty ghee ; and yet
this one, forsooth, thinks himself a Grzhapati ! '
19. He (AyasthA^a) said, 'Adhvaryu, thou hast
insulted us ; and there now are those two spoons
which, for a whole year, thou hast not been able
to take up (in the proper manner) : if I were to
instruct thee in (the use of) them, thou wouldst
become multiplied in offspring and cattle, and wouldst
lead (the Sacrificer) to heaven/
20. He said, * Let me become thy pupil/ He
answered, * Even now, indeed, art thou worthy (of
being instructed), who hast been our Adhvaryu for
a year: I will teach thee this even without thy
• Tis&m sajntrrptAnim ihuttnim bhoktdro de\&A prft&^ santo
hira^mayin hira/iyavikdr&mj ^masdn ys^am&ndya dktnm yena
piirayante, S&y.
• Cf. I, 7, 2, 7-10; and part i, p. 192, note i, where the procedure is explained
• One would expect an * iti ' here.
^ According to Siya^a, AyasthO/fa is the name of a J^t'shi.
• Literally, * house-lord ' or householder — the title of the Sacrificer at sacrificial sessions.
Digitized by
62 ^atapatha-brAhmajva.
becoming my pupil/ And so, indeed, he taught him
that taking up of the two spoons as we have here
explained it : hence one ought only to make one
who knows this his Adhvaryu, and not one who
does not know it.
Third BrAhma^va. The MiTRAviNDJ^ Sacrifics.
1. Pra^pati was becoming heated (by fervid
devotion), whilst creating living beings^. From
him, worn out and heated, Sri (Fortune and Beauty)
came forth. She stood there resplendent, shining,
and trembling ^ The gods, beholding her thus
resplendent, shining, and trembling, set their minds
upon her.
2. They said to Pra^pati, * Let us kill her and
take (all) this from her.' He said, ' Surely, that ^'rl
is a woman, and people do not kill a woman, but
rather take (anything) from her (leaving her) alive.'
3. Agni then took her food, Soma her royal
power, Varu«a her universal sovereignty, Mitra
her noble rank, Indra her power, Br/haspati her
holy lustre, Savitr^' her dominion, PAshan her
wealth, Sarasvatt her prosperity, and Tvash/re
her beautiful forms.
4. She said to Pra^pati, * Surely, they have
taken (all) this from me ! ' He said, ' Do thou
ask it back from them by sacrifice ! '
* That is, gods, men, &c., Sdy.
* Siya^ia apparently takes Meliyantt' in the sense of 'all- embracing' (from Ifyate, to nestle against), — dtpyamind avayavai^ jobhamind bhra^mini sarvaiTi ^gat svate^sd praka^yantt svaktyena te^^^pu^ena sarvam Irlishyanti atishMat sthitavatt.
Digitized by
XI kIvdA, 4 ADHYAYA, 3 BRAhMAJVA, IO. 63
5. She perceived this offering with ten sacrificial
dishes — a cake on eight potsherds for Agni, a pap
for Soma, a cake on ten potsherds for Varu^a, a
pap for Mitra, a cake on eleven potsherds for Indra,
a pap for Br/haspati, a cake on twelve or eight
potsherds for Savit^*, a pap for Pilkshan, a pap for
Sarasvatt, and a cake on ten potsherds for Tvash/r/.
6. She invited them by means of this invitatory
formula, — * May Agni, Soma, Varu«a, Mitra,
Indra, Brehaspati, and the thousandfold-
bestowing Savitr/, — May Pftshan, for our
Sacrifices, unite us with cattle, Sarasvatt with
favour, Tvash/r^' with beautiful forms ! ' They
accordingly made their appearance again.
7. By this offering-formula she then approached
them in inverted order (beginning) from the last : —
* May Tvash/r/ grant me forms, and the
bountiful Sarasvatl, and Pftshan good fortune,
and may SavitW bestow gifts on me, and
Indra power, and Mitra noble rank, and
Varu«a, and Soma and Agni!' They were
ready to restore them to her.
8. She perceived these additional oblations: —
'May Agni, the food-eater, the food-lord,
bestow food upon me at this sacrifice, sv&hi!'
Agni, taking the oblation, departed and restored,
her food to her.
9. 'May Soma, the king, the lord of kings,
bestow royal power upon me at this sacrifice,
svShi!' Soma, taking the oblation, departed and
restored her royal power to her.
10. *May Varu«a, the universal sovereign,
the lord of universal sovereigns, bestow uni-
versal sovereignty upon me at this sacrifice,
Digitized by
64 ^ATAPATHA-BRAHMAiVA.
svih&!' Varu»a, taking the oblation, departed and restored her universal sovereignty to her.
11. *May Mitra, the Kshatra (nobility), the
lord of the Kshatra, bestow noble rank upon
me at this sacrifice, svfthi!' Mitra, taking
the oblation, departed and restored her noble rank
to her.
12. * May Indra, the power, the lord of
power, bestow power upon me at this sacri-
fice, svih4 ! ' Indra, taking the oblation, departed
and restored her power to her.
13. *May Br^'haspati, the Brahman (priest-
hood), the lord of the Brahman, bestow holy
lustre upon me at this sacrifice, sv^hd!'
Br/haspati, taking the oblation, departed and re-
stored her holy lustre to her.
14. *May Savitre, the kingdom, the lord of
the kingdom, bestow the kingdom upon me at
this sacrifice, svihi ! ' Savitr/, taking the oblation,
departed and restored her kingdom to her.
15. ' May P6shan, wealth, the lord of wealth,
bestow wealth upon me at this sacrifice,
sv&hi!' Piishan, taking the oblation, departed
and restored her wealth to her.
16. *May Sarasvatl, prosperity ^ the lord of
prosperity, bestow prosperity upon me at
this sacrifice, svihi!' Sarasvatl, taking the
oblation, departed and restored her prosperity to
her.
