Viii. 47)-
7. *Thou art taken with a support*: for
Agni I take thee, possessed of the Gfiyatrl
metre!' — the morning-service is pf Gdyatrl nature:
he thus possesses himself of the morning-service ; —
*For Indra I take thee, possessed of the
Trish/ubh metre!' — the midday-service is of
Trish/ubh nature: he thus possesses himself of
the midday-service; — *For tjie Vi^ve Dev&A
I take thee, possessed of the (9agatl metre!'
— the evening-jservice is of G^agatl nature ; he thus
possesses himself of the .evening-service; — *The
Anush/ubh is tby song of praise;'— whatever
is subsequent to the (three) services'^, that is of
Anush/ubh uature; it is thereof he thus possesses
* See IV, 6, f , 3 seq.
* That is, the water originally taken from the Pramti water, and poured into the (squMre) Hotri's cup (made of Udumbara wood), to be used for moistening the Soma-plants.
" For the Addbhya he puts three Soma-plants into the Hotrr's cup.
* According to K&ty. XII, 6, 15, this portion of the formula — the * upay^a,' or support — ^is repeated before the formulas of each of the three plants, hence also before *For Indra . . . ,' and * For the Vijve Devd^ . . .'
' Viz. the Ukthyas, Sho^a^in, &c., in forms of Soma-sacrifice other than the Agnish/oma.
Digitized by
XI kAnda, 5 adhyAya, 9 brAhmajva, ii. 107
himself. He does not press this (batch of Soma-
plants) lest he should injure speech (or, the voice
of the sacrifice), for the press-stone is a thunderbolt,
and the Addbhya is speech.
8. He merely shakes the (cup with the) plants
with (Va^. S. Vni, 48), Mn the flow of the
streaming (waters) I waft thee I in the flow
of the gurgling I waft the^! in the flow of
the jubilant I waft thee! in the flow of the
most delightsome I waft theel in the flow of
the most sweet I waft thee!' These doubtless
are the divine waters : he thus bestows sap on him
(Pra^pati, the sacrifice) by means of both the divine
and the human waters which there ane.
9. *Thee, the bright, I waft in the bright,' —
for he indeed wafts the bright one in the bright ; —
*in the form of the day, in the rays of the
sun;' — he thus wafts it both in the form of the
day and in the rays of the sun.
10. [V^. S. VUI, 49], 'Mightily shineth the
towering form of the ball,* — for mightily indeed
shines that towering form of the ball, to wit, yonder
burning (sun); — 'the bright one, the leader of
the bright one, Soma, the leader of Soma,' —
he thereby makes that bright (sun) the leader of
the bright (Soma), and Soma the leader of the
Soma; — 'what indestructible, watchful name
there is of thine, for that do I take thee;' —
for this, to wit, speech, is indeed his (Soma's)
indestructible (addbhya), watdiful name: it is thus
speech he thereby takes for speech.
11. Then, stepping out (from the Havirdhdna shed^) to (the Ahavanlya), he offers with, 'O
' It is there that the Soma-plants are krpt.
Digitized by VjOOQ iC
io8 ^'ATAPATHA-BRAhMAJSTA.
Soma, to this thy Soma, hail!' — he thus offers
Soma to Soma, and so does not throw speech into
the fire^ He breathes over gold^: the meaning
of this is the same as there (on the occasion of
the Amsu). He gives as many presents (to the
priests) as for the A»^^u-graha.
12, He then puts the Soma-plants back (on the
heap of plants in the Havirdhdna) with (V3^. S.
Vni, 50), * Enter thou gladly Agni's dear seat,
O divine Soma! — Enter thou willingly Indra's
dear seat, O divine Soma! — As our friend
enter thou, O divine Soma, the dear seat of
the Vi^ve Devi^!' On that former occasion
he possessed himself of the (three) Soma services :
he now restores them again, and causes them to
be no longer used up ; and with them thus restored
they perform the sacrifice.
Sixth AdhyAya. First BRAHMAivA.
1. Now, Bhrigu, the son of Varuwa, deemed
himself superior to his father Varu«a in knowledge ^
Varu^a became aware of this : * He deems himself
superior to me in knowledge,* he thought
2. He said, ' Go thou eastward, my boy ; and
* Though the Addbhya-graha, that is, the water in which the three Soma-plants are contained, and which alone is offered, has been identified with speech, the wording of the formula is such as to protect (the faculty of) speech from being burned in the fire.
' Just as, after the offering of the Ajwju-graha, he smelled at (or breathed over) a piece of gold fastened to (? or contained in) the spoon, see IV, 6, i, 6 seqq.
' On this legend, see Prof. Weber, Indische Streifen, I, p. 24 seqq., where the scenes here depicted are taken to be reflections of the popular belief of the time as to the punishments awaiting the guilty in a future existence.
Digitized by
XI KAiVDA, 6 ADHYAyA, I BRAhMAJVA, 4. lOQ
having seen there what thou shalt see, go thou
southwards ; and having seen there what thou shalt
see, go thou westward ; and having seen there what
thou shalt see, go thou northward ; and having seen
there what thou shalt see, go thou toward the
northern of those two intermediate quarters in
front \ and tell me then what thou shalt see there.'
3. He then went forth from thence eastward,
and lo, men were dismembering men ^, hewing off
their limbs one by one, and saying, * This to thee,
this to me ! ' He said, * Horrible ! woe is me ! men
here have dismembered men, hewing off their
limbs one by one ! ' They replied, * Thus, indeed,
these dealt with us in yonder world, and so we
now deal with them in return/ He said, * Is there
no atonement for this ? ' — * Yes, there is,' they
replied. — ' What is it ?' — ' Thy father knows.*
4. He went forth from thence southward, and
lo, men were dismembering men, cutting up their
limbs one by one, and saying, *This to thee, this
to me!' He said, 'Horrible! woe is me! men
here have dismembered men, cutting up their limbs
one by one I ' They replied, ' Thus, indeed, these
dealt with us in yonder world, and so we now deal
with them in return.' He said, * Is there no atone-
ment for this.^' — 'Yes, there is,' they replied. —
' What is it ? '— ' Thy father knows.'
* That is lo say, in the north-easterly direction. Prof. Weber seems to take it in the sense of the northern one of the two regions intermediate between the two (regions) first referred to. This, however, makes no sense.
» I think, with Prof. DelbrOck, Altind. Syntax, p. 404, that the instrumental ' purushaiA ' stands in lieu of the accusative ; this con- struciion being adopted in order to avoid the double accusative and consequent ambiguity.
Digitized by
I lO 5ATAPATHA-BRAHMAJVA.
5. He went forth from thence westward, and lo,
men, sitting still, were being eaten by men, sitting
still ! He said, * Horrible ! woe is me ! men, sitting
still, are eating men, sitting still!' They replied,
*Thus, indeed, these have dealt with us in yonder
world, and so we now deal with them in return/
He said, * Is there no atonement for this?' — *Yes,
there is,' they replied. — * What is it ? ' — ' Thy father
knows.'
6. He went forth from thence northward, and lo,
men, crying aloud, were being eaten by men, crying
aloud ! He said, * Horrible ! woe is me ! men, crying
aloud, here are eating men, crying aloud ! ' They
replied, * Thus, indeed, these dealt with us in yonder
world, and so we now deal with them in return.'
He said, * Is there no atonement for this?' — *Yes,
there is,' they replied.—* What is it ? '— ' Thy father
knows.'
7. He went forth from thence toward the northern
of those two intermediate quarters in front, and lo,
there were two women, one beautiful, one over-
beautiful * : between them stood a man, black, with
yellow eyes, and a staff in his hand. On seeing
him, terror seized him, and he went home, and sat
down. His father said to him, 'Study thy day's
lesson (of scripture) : why dost thou not study
thy lesson?' He said, 'What am I to study?
there is nothing whatever.' Then Varu«a knew,
* He has indeed seen it ! '
8. He spake, * As to those men whom thou
^ According to S&yana ' ati-kaly&nt ' means 'not beautiful (axo- bhan&), ugly.' Perhaps its real meaning is * one of past beauty,' one ^hose beauty has faded.
Digitized by
XI KANDA, 6 ADHyAyA, I BRAhMAA'A, 1 3. Ill
sawest in the eastern region being dismembered
by men hewing off their limbs one by one, and
saying, " This to thee, this to me ! " they were the
trees : when one puts fire-wood from trees on (the
fire) he subdues the trees, and conquers the world
of trees.
9. ' And as to those men whom thou sawest in
the southern region being dismembered by men
cutting up their limbs one by one, and saying,
" This to thee, this to me I " they were the cattle ;
when one makes offering with milk he subdues
the cattle, and conquers the world of cattle,
ID. 'And as to those men thou sawest in the
western region who, whilst sitting still, were being
eaten by men sitting still, they were the herbs :
when ' one illumines (the Agnihotra milk) with a
straw ^ he subdues the herbs, and conquers the
world of herbs.
11. *And as to those men thou sawest in the
northern region who, whilst crying aloud, were being
eaten by men crying aloud, they were the waters :
when one pours water to (the Agnihotra milk), he
subdues the waters, and conquers the world of
waters.
12. *And as to those two women whom thou
sawest, one beautiful and one over-beautiful, — the
beautiful one is Belief: when one offers the first
libation (of the Agnihotra) he subdues Belief, and
conquers Belief; and the over-beautiful one is
Unbelief: when one offers the second libation, he
subdues Unbelief, and conquers Unbelief.
1 3. * And as to the black man with yellow eyes,
' See II, 3, I, 16.
Digitized by VjOOQ IC
1 1 2 iJATAPATHA-BRAhMAA'A.
who was standing between them with a staff in his
hand, he was Wrath : when, having poured water
into the spoon, one pours (the libation into the fire),
he subdues Wrath, and conquers Wrath ; and,
verily, whosoever, knowing this, offers the Agni-
hotra, thereby conquers everything, and subdues
everything/
Second BrAhma^va.
1. Now, Canaka of Videha once met some
Brihma^as who were travelling about \ to wit,
^'vetaketu Aru;^eya, Soma^ushma S&tya-
y^Lgni, and Yd/^avalkya. He said to them,
* How do ye each of you perform the Agnihotra ? '
2. kSvetaketu Aru»eya replied, * O great king, I
make offering, in one another, to two heats, never-
failing and overflowing with glory.' — ' How is
that?' asked the king. — *Well, Aditya (the sun)
is heat : to him I make offering in Agni in the
evening ; and Agni, indeed, is heat : to him I make
offering in the morning in Aditya^.' — *What
becomes of him who offers in this way ? ' asked the
^ Or, driving about (and officiating at sacrifices); see XI, 4, i, i. For a translation of this story see Max MtiUer, History of Ancient Sanskrit Literature, p. 421 seqq.
' Adityaw siya»/kile agndv anupravish/a/« ^homi havish& tar- pay&mi ; athdgnir api gharma^, sa pritar &dityam anupravlrati, tarn agni/v pr&ta^kdle dditye sthitam havishi prf/iaydmi, Say. — At II, 3, I, 36, instead of — * In the evening he offers SArya in Agni, and in the morning he offers Agni in Sfirya * — we ought probably to translate, — 'In the evening he makes offering to SQrya in Agni, and in the morning he makes offering to Agni in Sfirya/ The commentary there would admit of either rendering: — Agnir ^otir, iti mantre«a ^hvad agndv eva santa/w sArya^i ^hoti, tathi h, gyo^hszbdaih sdryava^ana^ ; prata^ikile tu siirye santam agnim ^hoti.
Digitized by
XI KANDA, 6 ADHYAYA, 2 BRAhMAJVA, 5. II3
king. — * He verily becomes never-failing in pros-
perity and glory, and attains to the fellowship of
those two deities, and to an abode in their world.'
3. Then Soma^ushma S&tyajr^^i said, * I, O king,
make offering to light in light' — * How is that ? '
asked the king. — *Well, Aditya is light: to him
I make offering in Agni in the evening ; and Agni,
indeed, is light : to him I make offering in Aditya
in the morning.' — ' What becomes of him who offers
in this way ? ' — ' He verily becomes lightsome, and
glorious, and prosperous ; and attains to the fellow-
ship of those two deities, and to an abode in their
world.'
4. Then Ya^^avalkya said, ' When I take out the
fire (from the Girhapatya), it is the Agnihotra itself,
I thereby raise \ Now when Aditya (the sun) sets,
all the gods follow him ; and when they see that
fire taken out by me, they turn back. Having then
cleansed the (sacrificial) vessels, and deposited them
(on the Vedi), and having milked the Agnihotra
cow, I gladden them, when I see them, and when
they see me.' — *Thou, O Y&^^avalkya, hast in-
quired most closely into the nature of the Agni-
hotra,' said the king ; ' I bestow a hundred cows
on thee. But not even thou (knowest) either the
uprising, or the progress, or the support, or the
contentment, or the return, or the renascent world
of those two (libations of the Agnihotra).' Thus
saying, he mounted his car and drove away.
