' Or, sun-beams (ra^mi), as Sdya»a takes * mari^i ' ; cf. Weber, Ind. Stud. IX, p. 9, note.
" Or, joy ; — cp. 11, 3, 4, 25, which would seem to be the passage referred to in the present paragraph.
* Or, perhaps, * they enjoy themselves, gambol,' as the St. Petersb. Diet, takes it. Differently, again, Sdya«a, — ^yata ebhi^ pajubhir mahiyate (he thrives ?), ata ete maha^.
Digitized by
XI KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 2. 127
Second Brahmajva.
I. Verily, there are four kinds of fire, — the one
laid down, the one taken out, the one taken forward,
and the one spread (over the three hearths). Now,
that which is laid down is this very (terrestrial)
world ; that which is taken out is the air-world, that
which is taken forward is the sky, and that which is
spread is the regions. And that which is laid down
is Agni, that which is taken out is VSyu (the wind),
that which is taken forward is Aditya (the sun), and
that which is spread is Aandramas (the moon).
And that which is laid down is the Gfirhapatya,
that which is taken out is the Ahavanlya, that
which is taken forward is the (fire) they lead forth
eastwards from the Ahavanlya ; and that which is
spread is the one they take northwards for the
cooking of the victim, and that (used) for the by-
offerings * : let him therefore perform the animal
sacrifice on a fire taken forward.
Third BRAHMAi>rA.
1. Here, now, they say, *To what deity should
this victim belong ? ' — * It should belong to Pra^A-
pati,' they say ; 'for it was Pra^pati who first saw
it : therefore it is to Pra^pati that this victim
should belong.'
2. And they also say, * To SArya (the sun) that
victim should belong ; ' — ^whence it is that cattle are
tied up when he (the sun) has set : some of them
' See III, 8, 3, i8; 8, 4, 9, with note.
Digitized by VjOOQ IC
1 28 ^atapatha-brAhmajva.
they tie up ^ in their respective stables, and others
just flock together :—* tlierefore/ they say, * it is to
Stirya that this victim should belong/
3. And they also say, *To Indra and Agni that
victim should belong ; for behind these two deities
are (all) the other gods ; — if one who is afflicted
sacrifices, those two (gods) sustain him ; and if one
sacrifices with (a desire for) abundance '^, they sustain
him: therefore it is to Indra and Agni that this
victim should belong.'
4. The animal sacrifice, indeed, is the breath,
whence, as long as one lives, no other has power
over his cattle, for they are tied to him.
5. Prs^pati said to Agni, * I will perform sacrifice
with thee : I will lay hands upon thee (as a victim).'
— * Nay,' said he, * speak unto man!' He said to
man, * I will perform sacrifice with thee : I will lay
hands upon thee.' — * Nay,' said he, ' speak unto the
cattle!' He said to the cattle, *I will perform
sacrifice with you : I will lay hands upon you.' —
* Nay,* said they, * speak unto the moon ! ' He
said to the moon, ' I will perform sacrifice with
thee : I will lay hands upon thee.' — * Nay,' said he,
* speak unto the sun!* He said to the sun, * I will
perform sacrifice with thee : I will lay hands upon
thee.' * So be it ! ' said he ; * but seeing that those
liked it not (to be slaughtered), what, then, shall
become mine that now is with these*.'*' — *What-
' Or, perhaps, cattle are shut up — some of them they shut up.
■ ? Thus, apparently, Siyana : — Anye tv indrignyo^ sarvadevati- prddhanyat svoddejena yaga/« kr/tavaidw krame«irtinajak(atv)dn mahataA (? mahaja^) prdpakatvi)^ kz paxur aindr&gna iti.
• Etesha/« svabhfttaw vastu lam labdha/w bhavet, Siy.
Digitized by
XI kAatda, 8 adhyAya, 3 brAhmajva, 6. 129
soever thou mayest desire/ he said. — ' So be it/ he
replied. He laid hands upon him, and this is that
animal of his seized (for sacrifice). When slaughtered,
it swelled, and by means of those Aprl-hymns, he
appeased it ' ; and inasmuch as, by means of these
Aprl-hymns, he appeased it, they are called Aprls.
And let him, for that reason, say of the slaughtered
animal, * Let it lie for a moment ! ' As great as the
world is which he gains by performing the horse-
sacrifice, so great a world does he gain by this
(animal sacrifice).
6. The (wind of the) eastern region breathed
over that (dead victim), saying, * Breathe forth ! '
and thereby laid the breath (of the mouth) into
it; the southern region breathed over it, saying,
•Breathe through!' and thereby laid the through-
breathing into it ; the western region breathed over
it, saying, 'Breathe off!' and thereby laid the off-
breathing into it; the northern region breathed
over it, saying, * Breathe up ! ' and thereby laid
the up-breathing (of the nostrils) into it ; the upper
region breathed over it, saying, ' Breathe all about ! *
and thereby laid the circulating breathing into it.
Therefore, regarding a new-born son, let him say to
five Brdhma»as, before the navel-string has been
cut, * Breathe over him in this way ^ ! ' But if he
should be unable to obtain them he may even
* See III, 8, I, 2 (with note), where * i-pr! ' is apparently taken by the Brihma;ia in the sense of * to fill up.'
* The Brihmans having been placed in the direction of the respective quarters, the father makes one after the other breathe upon the child, — the first from the east and the child's head, the second from the right side, &c., in sunwise ^ uc cession ; the fifth (whose position is not specified) breathing right d wn upon the child.
Digitized by
I30 iSATAPATHA-BRAhMAJVA.
himself breathe over him whilst walking round
him ; and that (son of his) attains the full measure
of life * and lives to old age.
7. He (the sun) took unto himself Agni's breath ;
whence that (fire) does not blaze unless fanned or
kindled, for its breath has been taken from it ; and,
verily, he who knows this takes away the breath
of life from his spiteful enemy.
8. He took to himself Viyu's form; whence
people hear it (the wind), as it were, shaking, but
do not see it, for its form has been taken from it ;
and, verily, he who knows this takes away the form
of his spiteful enemy.
9. He took to himself man's thought; whence
people say, * The divine thought protect thee, man's
thought me ! ' for his thought has been taken from
him ; and, verily, he who knows this takes away
the thought of his spiteful enemy.
10. He took to himself the eye of cattle; whence,
even whilst seeing clearly, as it were, they do not
know anything, but only know what it is when they
smell at it, for their eye has been taken from them ;
and, verily, he who knows this takes away the eye
of his spiteful enemy.
11. He took to himself the moon's shine ; whence
of these two (sun and moon), though being similar,
the moon shines much less, for its shine has been
taken from it ; and, verily, he who knows this takes
away the shine from his spiteful enemy. And inas-
much as he took these away (S-dd), he (the sun) is
called Aditya.
' Viz. a hundred years, Sdy. See X, 2, 6, 9 ; part iv, introd., p. xxiii.
Digitized by
XI KANDAy 8 ADHYAyA, 4 BRAhMAJVA, 3. I3I
Fourth BRAHMAiVA.
1. Now, once upon a time, a tiger killed the
samr^-cow^ of those (who were sacrificing) with
(the king of the) Ke^in as their Gr^hapati^ He
(the king*) said to his fellow-sacrificers, 'What
atonement is there for this ? ' They replied,
* There is no atonement for this : Kh^ndiks,
Audbhari alone knows an atonement for it; but
he certainly desires as much as this, and worse
than this *, (to happen) to thee/
2. He said, 'Charioteer, put to my horses; I
shall drive thither : if so be he will tell me, I shall
succeed (with my sacrifice); but if he will have
me die, I shall be shattered along with the shattered
sacrifice/
3. Having put to the horses, he drove off, and
* That is the cow which supplies the milk for the Pravargya; this milk, when heated, being called '^harma (heat)' or ^samra^ (sovereign king).' See part ii, p. 104, note 3.
' Griliapati, or house-lord, master of the house, is the title of the principal sacrificer at a sacrificial session (sattra). — According to Sdyana, the Ke^ina^ were a race of nobles (i^dnaA), who, on this occasion, were performing a * sattra,' and are therefore styled 'householders' (gr/hapati);— kejino ndma rS^lna^ sattrayigam anutish/Aanto gri'hapataya isuA. Sayana thus takes * ke^i-gnbapa- taya^,' not as a bahuvrihi, but as a tatpurusha (karmadhdraya, ' the Ke^ householders ') which would, however, require the accent on the second member of the compound. — Though all those taking part in a sacrificial session ought to be Brihmans, the rule does not seem to have been strictly observed. Cf. part iv, introd., p. xxv ; Weber, Ind. Stud. X, pp. 25 ; 94.
' Gnhapatishu pradhinabhCita^ kerir^l^ra^, Sdy.
* That is, that even a greater misfortune should happen to thee, — ^atyantam pSpayuktam govadhfididoshayuktam ity artha^, Sdy.
Digitized by
132 ^ATAPATHA-BRAhM AJVA.
came thither ^. When he (Khaw^jTika) saw * him, he
said, * Seeing that there are those skins on deer, we
break their ribs and cook them: the skin of the
black antelope is attached to my neck ' — is it with
thoughts such as these that thou hast dared to drive
over to me ? '
4. *Not so/ he replied; 'a tiger has killed my
samrS^-cow, reverend sir; if so be thou wilt tell
me, I shall succeed ; but if thou wilt have me die,
I shall be shattered along with the shattered
sacrifice/
5. He said, * I will take counsel with my coun-
sellors*/ Having called them to counsel, he said,
* If I tell him, his race, not mine, will prevail here*.
* SSya«a makes Khan^ika the subject of this last verb :— sa ha ratham arvaiA samyogysi Kha»(/ikasaintpajn yayau; so* pi Kha»- dikzh ke^inam S^gama, gatvi kai vivakta/n (? vmktam) Kexinam pratikhydya nirakr/'tya sadayam eva prathamam uviia. He thus seems not to allow here to * yd ' the meaning of * to drive,' but to take * yayau ' in the sense of ' he went thither/ It might, of course, also mean * he set off/
' Siyana apparently takes * prati-khyS ' in the sense of ' to refuse admittance to, to reject/ * abweisen.'
' SSya«a's comment on this passage is as follows : — * O Kexin, the skin of the cow that yields the gharma-milk is worn by thee on the neck : those (i. e. suchlike) skins, indeed, are (i. e. are seen) on deer ; and having broken (i. e. torn to pieces) the " pnshiS " (i. e. the small-sized does) amongst them we cook them : that black- antelope skin is fastened on my neck/ Khan^ka having spoken thus, the king said, * No, this is not my intention.'
* Literally, those that should be consulted, whom further on Saya;ia calls * aptdA ' or trusty men.
" Or, perhaps, the people here (the Kevins) will become his, not mine ; cf. Delbrdck, Altind. Syntax, pp. 32 ; 141 (two different ren- derings). SSya/ia, on the other hand, takes * pra^,' not in the sense either of ' family ' or ' people,' but in that of * (sacred) knowledge ' — perhaps with reference to the threefold science (the Veda) as the
Digitized by
XI KkNDA, 8 ADHYAYA. 4 BRAhMAATA, 6. 1 33
but I shall gain the (other) world ; and if I do not
tell him, my own race, not his, will prevail here,
but he will gain the (other) world.' They said,
*Do not tdl him, reverend sir, for, surely, this
(the earth) is the Kshatriya's world ^' He replied,
* Nay, I will tell him : there are more nights ^ up
yonder/
6. And, accordingly, he then said to him, — ' Hav-
ing offered the Spmis ', he (the Adhvaryii) should
say, *' Drive up another (cow) ! " and that one should
be thy samr4^-cow V — * [Having offered with,]
"From the moon I take thy mind, hail! —
From the sun I take thine eye, hail! — From
the wind I take thy breathings, hail! — From
the regions I take thine ear, hail! — From the
waters I take thy blood, hail! — From the earth
