* Of the five oblations common to the four sacrifices, one — viz. the cake to Savitn' — ^is a low-voiced offering (Kdty. Sr. IV, 5, 5 ; Asv. Sr, n, 15, 7), as are also the one-kapdla cakes of which there is one in each sacrifice. According to SSyana the first and last Seasonal sacrifices have only these two Vp^msuy^ig^, whilst the second and third have each one additional low-voiced oblation, but he does not specify them. This is, however, a mistake, as K&tyS- yana, >Sr. IV, 5, 6. 7, states distinctly, that the two additional low- voiced oblations are the Vaixvadevt payasy& in the first, and the oblation to Vdyu in the last, iT&turmdsya.
Digitized by
78 satapatha-brAhmaj^ta,
whence (the draught animal) pulls with all four limbs.
At two of them they lead (the fire) forwards whence
it (the animal) walks on two (feet at a time)^ Thus,
then, Prs^pati fashioned for himself a body by
means of the Seasonal sacrifices ; and in like manner
does the Sacrificer who knows this fashion for himself
a (divine) body by means of the Seasonal sacrifices.
9. As to this they say, * The Vairvadeva oblation
(should have) all (its formulas) in the Gdyatr!, the
Varu^apraghis^ all in the Trish/ubh, the Great
Oblation all in the G^agatl, and the ^undstrtya all in
the Anush/ubh metre, so as to yield a A^atush/oma \*
But let him not do this, for inasmuch as (his formulas)
amount to these (metres) even thereby that wish is
obtained.
10. Now, indeed, (the formulas of) these Seasonal
offerings amount to three hundred and sixty-two
Br/hat! verses*: he thereby obtains both the year*
^ According to Styana this refers to the first and last Seasonal sacrifices, inasmuch as there is no uttaravedi required for these, and hence only the simple leading forward of the fire to the Ahavaniya hearth ; whilst the commentary on Kity. V, 4, 6, on the contrary, refers it just to the other two, because a double leading forth takes place there.
' Or, as Sdya^ia takes it, man walks on two feet.
* The i^atush/oma, properly speaking, is the technical term for such an arrangement of the Stotras of a Soma-sacrifice by which they are chanted on stomas, or hymn-forms, increasing successively by four verses. Two such arrangements (of four and six different stomas respectively) are mentioned, one for an Agnish/oma sacrifice, and the other for a Sho^a^n. See note on XIII, 3, i, 4.
* These 362 Br/Tiatt verses (of 36 syllables each) would amount to 13,032 syllables; and, verses of the four metres referred to amounting together to 148 syllables, this amount is contained in the former 88 times^ leaving only eight over ; so slight a discrepancy being considered of no account in such calculations.
* That is, a year of 360 days; and if, as is done by Siya«a (in
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XI KkNDA, 5 adhyAya, 3 brAhmajva, 2. 79
and the Mahivrata^ ; and thus, indeed, this Sacrificer
also has a twofold* foundation, and he thus makes
the Sacrificer reach the heavenly world, and estab-
lishes him therein.
Third BrAhmajva.
1. 5'au>6eya Pr4/5lnayogya came to Uddfi-
laka Aru»i for a disputation on spiritual matters*,
thinking, ' I desire to know the Agnihotra/
2. He said, ' Gautama, what like is thy Agnihotra
cow? what like the calf? what like the cow joined
by the calf? what like their meeting ? what like (the
milk) when being milked ? what like when it has
been milked ? what like when brought (from the
stable) ? what like when put on the fire ? what like
when the light is thrown on if* ; what like when water
is poured thereto ? what like when being taken off
(the fire) ? what like when taken off? what like when
accordance with the calculations in Book X), the year is identified with the fire-altar, a mahdvedi containing 360 Ya^shmatt bricks.
^ Sdya»a reminds us that the Mahdvrata-sdman consists of five parts in five dififerent stomas (Trivn't, &c., see part iv, p. 282, note 4), the verses of which, added up (9, 15, 17, 25, 21), make 87, which amount is apparently, in a rough way, to be taken as identical with that of 88 obtained in note 4 of last page.
■ Viz. inasmuch as the total amount of Brihatfs (362) exceeds by two the number of days in the year.
* Sdya;f a takes * brahmodyam agnihotram ' together, in the sense * the sacred truth ' regarding (or, in the form of) the Agnihotra, — agnihotravishayam brahmodya/n brahmatattvasya ri^pa/n prati- pddyate yena tad vividishimi tadvishayafv vedane^^sbTi karishy&mf- tyddindbhipr4ye;zdgataA. Unless 'brahmodyam ' could be taken as an adjective, I do not see how it is possible to adopt S4ya«a's inter- pretation.
^ For letting the light of a burning straw fall on the milk to see whether it is done, see II, 3, i, 16.
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8o ^atapatha-brAhmajva.
being ladled out^ ? what like when ladled out ? what
like when lifted up (to be taken to the Ahavanlya) ?
what like when being taken there ? what like when
held down * ?
3. ' What like is the log thou puttest on ? what
like the first libation ? why didst thou put it down
(on the Vedi ^) ? why didst thou look away (towards
the GArhapatya^) ? what like is the second libation ?
4. * Why, having offered, dost thou shake it (the
spoon) ? why, having cleansed the spoon all round
(the spout), didst thou wipe it on the grass-bunch ?
why, having cleansed it a second time all over,
didst thou place thy hand on the south (part of the
Vedi) ? why didst thou eat (of the milk) the first
time, and why the second time ? why, on creeping
away (from the Vedi), didst thou drink (water) ? why,
having poured water into the spoon, didst thou
sprinkle therewith ? why didst thou sprinkle it away
a second time, and why a third time in that (northerly)
direction ? why didst thou pour down water behind
the Ahavanlya ? why didst thou bring (the offering)
to a close ? If thou hast offered the Agnihotra know-
ing this, then it has indeed been offered by thee ;
^ Viz. by the dipping-spoon (sruva) into the ladle (agnihotra- havant), see II, 3, i, 17.
* Whilst taking the oblation to the Ahavanija, he holds the spoon level with his mouth, except when he is in a line between the two fires, when for a moment he lowers the spoon so as to be level with his navel.
* This refers to the putting down of the spoon containing the milk on the grass-bunch prior to the second libation ; cf. II, 3, i, 1 7. One might also translate, ' what is that (or does it mean) that thou didst put it down ? '
* Thus Siya^a, — apaikshish/^&^ gdrhapatasyaiksha/ram krt- tavdn asi.
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XI kXnda, 5 adhyAya, 3 BRAnMAiVA, 7. 81
but if (thou hast offered it) not knowing this, then it has not been offered by thee/
5. He (Uddilaka) said, 'My Agnihotra cow is
Idk, Manu's daughter^ ; my calf is of Vfiyu's nature ;
the (cow) joined by the calf is in conjunction there-
with'*; their meeting is the Vird^; (the milk) when
being milked belongs to the Amns, and when it has
been milked, to the Vi,n^e DevAA; when brought
(from the stable) it belongs to V4yu ; when put on
(the fire), to Agni; when the light is thrown on it, it
belongs to Indra and Agni ; when water is poured
thereto it belongs to Varu«a ; when being taken off
(the fire), to Vfiyu ; when it has been taken off, to
Heaven and Earth; when being ladled out, to the
Arvins ; when it has been ladled out, to the Vi,rve
Devsbfc ; when lifted up, to Mahfideva ; when being
taken (to the Ahavanlya), to V&yu ; when held down,
to Vish«u.
6. *And the log I put on (the fire) is the resting-
place of the libations ; and as to the first libation,
I therewith gratified the gods; and when I laid
down (the spoon with the milk), that belongs to
Br^'haspati ; and when I looked away, then I joined
together this and yonder world ; and as to the second
libation, I thereby settled myself in the heavenly
world.
7. * And when, having offered,! shake (the spoon),
that belongs to V4yu ; and when, having cleansed
the spoon all round (the spout), I wiped it on the
grass-bunch, then I gratified the herbs and trees;
* See the legend, I, 8, i, i seqq.
* That is, according to S4ya«a, * the sky allied with Wdyu, the wind,' — vayund sawsn'sh/l dyau^
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82 arATAPATHA-BRAHMAJVA.
and when, having cleansed it a second time all over,
I placed my hand on the south (part of the altar-
ground), then I gratified the Fathers^; and when
I ate (of the milk) the first time, then I gratified
myself; and when (I ate) a second time, then
I gratified my offspring; and when, having crept
away (from the altar-ground), I drank (water), then
I gratified the cattle ; and when, having poured water
into the spoon, I sprinkled therewith, then I gratified
the snake-deities; and when (I sprinkled) a second
time, then (I gratified) the Gandharvas and Apsaras ;
and when, a third time, I sprinkled it away in that
(northerly) direction, then I opened the gate of
heaven ; and when I poured down water behind the
altar, then I bestowed rain on this world ; and when
I brought (the sacrifice) to a close, then I filled up
whatever there is deficient in the earth.' — 'This much,
then, reverend sir, we two (know) in common *,' said
(*Sau^eya).
8, *Saui6eya, thus instructed, said, * I would yet
ask thee a question, reverend sir/ — 'Ask then, FrAM-
nayogya ! * he replied. He (.Sauieya) said, ' If, at
the time when thy fires are taken out, and the sacri-
ficial vessels brought down, thou wert going to offer,
and the offering-fire were then to go out, dost thou
know what danger there is in that case for him who
offers?' 'I know,' he replied; 'before long the
eldest son would die in the case of him who would
^ The departed ancestors are supposed to reside in the southern region.
* He bhagavann Udd&laka bhavatoktam etat sava (? saha) ndv dvayo^ saha sahitam sam&nam ekariipam iti S^nkeyo ha bhuk- tav&n (?hy uktav&n) anyaprama/v darjayita>» prastauti, Szukeyo ^apta iti, S&y.
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XI KkNDA, 5 adhyAya, 3 brAhmava, io. 83
not know this ; but by dint of knowledge I myself
have prevailed/ — * What is that knowledge, and what
the atonement?' he asked. — *The breath of the
mouth has entered the upward breathing — such (is
the knowledge) ; and I should make the offering in
the G&rhapatya fire — that would be the atonement,
and I should not be committing diat sin/ —
*This much, then, reverend sir, we two (know) in
common/ said (^au^ejra).
9. ^SauiJeya, thus instructed, said, * I would yet
ask thee a question, reverend sir/ — ' Ask then, PrSil-
nayogya}' he replied. He said, 'If, at that very
time, the GArhapatya fire were to go out, dost thou
know what danger there is in that case for him who
offers ? ' — * I know it/ he replied ; ' before long the
master of the house ^ would die in the case of him
who would not know this ; but by dint of knowledge
I myself have prevailed.' — * What is that knowledge,
and what the atonement ?' he asked. — ' The upward
breathing has entered the breath of the mouth — this
(is die knowledge) ; and I would make the offering
on the Ahavanlya — this would be the atonement, and
I should not be committing that sin/ — ' This much,
then, reverend sir, we two (know) in common,' said
(5au^eya).
10. »Sauieya, thus instructed, said, * I would yet
ask thee a question, reverend sir/ — *Ask then, FtSlM-
nayogya!' he replied. He said, 'If, at that very
time, the AnvAhAryapa/fatna fire were to go out, dost
thou know what danger there is in that case for him
who offers ? ' — * I know it,' he replied ; * before long
all the cattle would die in the case of him who would
^ That is, the Sacrificer himself, G 2
Digitized by
84 ^ATAPATHA-BRAHMAiVA.
not know this ; but by dint of knowledge I myself
have prevailed/ — * What is that knowledge, and what
the atonement ?' he asked. — * The through-breathing
has entered the upward breathing — this (is the know-
ledge); and I would make the offering on the G&rha-
patya fire — this is the atonement ; and I should not
be committing that sin.' — * This much, then, reverend
sir, we two (know) in common/ said (.Sau^eya).
11. ^Sau^eya, thus instructed, said, *I would yet
ask thee a question, reverend sir.* — 'Ask, then, Pr&i^-
nayogya!' he replied. He said, * If, at that very
time, all the fires were to go out, dost thou know
what danger there is in that case for him who offers?'
— ' I know it,' he replied ; * before long the family
would be without heirs in the case of him who would
not know this ; but by dint of knowledge I myself
have prevailed/ — *What is that knowledge, and
what the atonement ?' he asked. — ' Having, without
delay, churned out fire, and taken out an offering-fire
in whatever direction the wind might be blowing,
I would perform an offering to Vfi.yu (the wind):
I would then know that my Agnihotra would be
successful, belonging as it would to all deities; for
all beings, indeed, pass over into the wind, and from
out of the wind they are again produced ^ This
would be the atonement, and I should not be
committing that sin/ — 'This much, then, reverend
sir, we two (know) in common,' said (*Sau/^eya).
