13. And if (his Soma) were to meet with any mishap whilst being driven about, let him perform
* See III, 6, 3, 4. This particular ceremony is rather out of place here, as in its regular order it should come after paragraph 15.
Digitized by
2o8 ^atapatha-brAhmajva.
an oblation with, *To Vish^^u Narandhisha hail!'
for Vishwu Narandhisha he then is : he repels evil,
and the sacrifice inclines to him.
14. And if (his Soma) were to meet with any
mishap when he has reached (the hall), let him
perform an oblation with, *To Soma hail!' for
Soma he then is: he repels evil, and the sacrifice
inclines to him.
15. And if (his Soma) were to meet with any
mishap when seated on the throne, let him perform
an oblation with, *To Varuwa hail!' for V^runa,
he then is : he repels evil, and the sacrifice inclines
to him.
16. And if (his Soma) were to meet with any
mishap whilst staying in the Agntdhra, let him
perform an oblation with, *To Agni hailT for
Agni he then is: he repels evil, and the sacrifice
inclines to him.
17. And if (his Soma) were to meet with any
mishap whilst staying in the Havirdhina, let him
perform an oblation with, 'To Indra hail!' for
Indra he then is : he repels evil, and the sacrifice
inclines to him.
18. And if (his Soma) were to meet with any
mishap whilst being taken down (from the car), let
him perform an oblation with, *To Atharvan
hail!' for Atharvan he then is: he repels evil,
and the sacrifice inclines to him.
19. And if (his Soma) were to meet with any
mishap when thrown down (on the pressing-board)
in (the shape of) the Soma-stalks, let him perform
an oblation with, 'To the All-gods hail!' for
the All-gods he then is: he repels evil, and the
sacrifice inclines to him.
Digitized by
XII KANDAy 6 ADHYAyA, I BKKhMANA, 26. 209
20. And if (his Soma) were to meet with any
mishap whilst being invigorated (moistened), let
him perform an oblation with, *To Vish«u Aprt-
tap4 hail 1' for Vishwu Aprltapi (the protector of
the appeased) he then is : he repels evil, and the
sacrifice inclines to him.
21. And if (his Soma) were to meet with any
mishap whilst being pressed, let him perform an
oblation with, * To Yam a hail !' for Yama he then
is : he repels evil, and the sacrifice inclines to him.
22. And if (his Soma) were to meet with any
mishap whilst being gathered together \ let him
perform an oblation with, *To Vish«u hail I' for
Vish^^u he then is : he repels evil, and the sacrifice
inclines to him.
23. And if (his Soma) were to meet with any
mishap whilst being purified (strained), let him per-
form an oblation with, 'To V4yu hail!' for Viyu
he then is : he repels evil, and the sacrifice inclines
to him.
24. And if (his Soma) were to meet with any
mishap when purified, let him perform an oblation
with, ' To ^'ukra hail !' for *Sukra (the clear one)
he then is : he repels evil, and the sacrifice inclines
to him.
25. And if (his Soma) were to meet with any
mishap when mixed with milk, let him perform an
oblation with, *To ^'ukra hail!' for ^'ukra he
then is: he repels evil, and the sacrifice inclines
to him.
26. And if (his Soma) were to meet with any
* See III, 9, 4, 19, ' Thrice he presses, and thrice he gathers (the beaten plants) together . . /
Digitized by
2 I o ^atapatha-brA hm ajva.
mishap when mixed with barley-meal, let him per-
form an oblation with, *To Manthin hail!' for
Manthin (Soma mixed with meal) he then is: he
repels evil, and the sacrifice inclines to him.
27. And if (his Soma) were to meet with any
mishap when drawn into the cups, let him perform
an oblation with, *To the All-gods hail !' for the
All-gods he then is ; he repels evil, and the sacrifice
inclines to him.
28. And if (his Soma) were to meet with any
mishap when ready for the libation, let him perform
an oblation with, *To Asu hail!' for Asu (the
breath of life) he then is : he repels evil, and the
sacrifice inclines to him.
29. And if (his Soma) were to meet with any
mishap whilst being offered, let him perform an
oblation with, * To Rudra hail ! * for Rudra he then
is : he repels evil, and the sacrifice inclines to him.
30. And if (his Soma) were to meet with any
mishap when he has returned ^ let him perform an
oblation with, * To V4ta hail !' for Vita (the wind)
he then is : he repels evil, and the sacrifice inclines
to him.
31. And if, after being looked at, (his Soma) were
to meet with any mishap, let him perform an obla-
tion with, * To Nr/iakshas hail !' for Nr/>faksha8
(man-viewing) he then is : he repels evil, and the
sacrifice inclines to him.
32. And if (his Soma) were to meet with any
mishap whilst being consumed, let him perform an
oblation with, *To Bhaksha hail!' for Bhaksha
* Viz. to the Havirdhina where the cups from which libations have been made are deposited on the mound (khara); cf. Ill, i, 2, 24.
Digitized by
XII kA^vda, 6 adhyAya, i brAhma-ya, 38. 211
(drink) he then is : he repels evil, and the sacrifice inclines to him.
33. And if (his Soma) were to meet with any
mishap when contained in the Nirirawsa (cups *),
let him perform an oblation with, *To the Nir4r
ssLmssL Fathers hail!' for the NSrlrawsa (man-
praising) Fathers he then is: he repels evil, and
the sacrifice inclines to him.
34. And if (his Soma) were to meet with any
mishap when ready for the purificatory bath^, let
him perform an oblation with, *To the Stream
hail ! * for a stream he then is : he repels evil, and
the sacrifice inclines to him.
35. And if (his Soma) were to meet with any
mishap whilst being taken down (to the water), let
him perform an oblation with, * To the Sea hail !'
for a sea he then is : he repels evil, and the sacrifice
inclines to him.
36. And if (his Soma) were to meet with any
mishap when immersed, let him perform an oblation
with, * To the Flood hail ! ' for a flood he then is :
he repels evil, and the sacrifice inclines to him.
37. These, then, are the thirty-three oblations he
performs ; for there are thirty-three gods, and Pra^-
pati is the thirty-fourth : with the help of all the
gods he thus heals the sacrifice, and with the help
of all the gods he makes it complete again.
38. The Brahman (superintending priest) himself
should perform them, and no other than the
Brahman ; for the Brahman sits on the right (south)
* See part ii, p. 154, note i.
' The pressed-out Soma-husks are taken down to (and thrown into) the water where the Sacrificer is to bathe, see IV, 4, 5, I seqq.
Digitized by
i 1 2 ^ATAPATHA-BRAHMAi^TA.
side of the sacrifice, and protects the sacrifice on
the right side. If, however, the Brahman should
not know (these formulas and oblations), any one
who knows them may perform them; but (let him
do so) after applying for leave to the Brahman, and
with his permission. Now as to the meaning of
these (formulas). Vasish/Aa knew the Vir&f':
Indra coveted it.
39. He spake, * jRishi, thou knowest the Viri^:
teach me it ! ' He replied, * What would therefrom
accrue to me ? ' — * I would teach thee the expiation
for the whole sacrifice, I would show thee its form.'
— He replied, 'Well, but tell me, if thou wert to
teach me the expiation for the whole sacrifice, what
would become of him to whom thou wouldst show
its form?' — * Verily, he would depart from this
world to the heaven of the living.'
40. The jRzshi then taught Indra that VirS^; —
but the VirS^, they say, is this (earth), whence he
who possesses most thereof is the most powerful.
41. And Indra then taught the JRzshi this expia-
tion from the Agnihotra up to the Great Litany.
And formerly, indeed, the Vasish/Aas alone knew
these utterances, whence formerly only one of the
VasishMa family became Brahman ; but since now-
adays anybody (may) study them, anybody (may)
now become Brahman*. And, indeed, he who
thus knows these utterances is worthy to become
' That is, the * far-shining,' or * far-ruling ' (metre).
* Professor DelbrUck, Altindische Syntax, p. 570, takes this clause thus : — ' and therefore even now he who remains of them (i.e. of the VasishMa family) is (? becomes) Brahman.' This rendering takes, however, no account of the ' tu ' ; and, indeed, it will hardly fit in with the relative clause which precedes it
Digitized by
XII kAjvda, 7 adhyAya, i brAhmajva, i. 213
Brahman, or may reply, when addressed as * Brah- man * ! '
Seventh AdhyAya. First BrAhma^a.
The SAUTRiiMAjvl *.
I. Indra slew Tvash/rts son, Vi^varApa. Seeing his son slain, Tvash/re exorcized him (Indra), and
' That is to say, when, as superintending priest, he is addressed by another priest asking whether he may now begin some per- formance, or informing him that he is about to do so, he may give the desired direction. Such applications by the other priests begin with ' O Brahman ! ' cf. XIII, i, 2, 4 ; and part i, p. 2 2, note 2.
■ The Sautrdma«! is usually classed as one of the seven divisions of the Havirya^a, though, in reality, it is much more than that; its peculiarity consisting in a combination of the ordmary features of the Havirys^«a, or ish/i (cf. XII, 7, 2, 21), with those of the animal sacrifice, whilst a third important element, viz. libations of spmtuous liquor, imparts to it a certain resemblance, and doubtless an intended resemblance, to the Soma-sacrifice. Of this sacrifice we have already met with a variation in connection with the RS^asiiya (cf. part iii, p. 129 seq.), that form being usually called the Aaraka-Sautr&ma«!, as being adopted from the ritual of the JEaraka-adhvaryus ; whilst the form described in the remaining portion of the present Kdw^a is, according to UJy. 5raut V, 4, 20, called Kaukili Sautr4ma«t (cf. ksv. St. Ill, 9, 9 comm.; Weber, Ind. Stud. Ill, p. 385). The name itself is derived from ' sutriman/ i. e. * the good guardian,' as which Indra is worshipped in this sacrifice (cf V, 5, 4, i seq.). The whole performance taJces four days, during the first three of which the Surd-liquor is prepared and matured, and offerings of a rice-pap to Aditi, and a bull to Indra are performed ; whilst the main sacrifice takes place on the fourth day — the day of either full moon or new moon — the chief oblations offered on that day being three cups of milk, and as many of Suri-liquor, to the Axvins, Sarasvatt, and Indra respec- tively ; of three animal vicdms to the same deities ; and of thirty- three libations of fat gravy, or liquid fat (vasd), obtained from the cooking of the victims, and offered by means of bull's hoofs used as cups. At the end of the sacrifice, a third bull is offered to Indra in his form of Vayodhas (giver of life), together with another pap
Digitized by
2 1 4 ^ATAPATHA-BRAHMAi^TA,
brought Soma-juice suitable for witchery ^, and
withheld from Indra. Indra by force drank off his
Soma-juice, thereby committing a desecration of the
sacrifice. He went asunder in every direction, and his
energy, or vital power 2, flowed away from every limb.
2. From his eyes his fiery spirit flowed, and
became that grey (smoke-coloured) animal, the he-
goat ; and what (flowed) from his eyelashes became
wheat, and what (flowed) from his tears became the
kuvala-fruit •*.
(^ru) to Aditi and an oblation of curds to Mitra and Vani^ia. No mention is made of the Agnishomfya he-goat usually olfered on the day preceding the Soma-pressing, the first bull offered to Indra probably taking its place on this occasion, whilst the bull to Indra Vayodhas would seem to take the place of ihe sacrifice of a barren cow (to Mitra and Varu;/a) which usually takes place at the end of a Soma-sacrifice. In an interesting variation (Sautra- ma«a-ya^a), described in iSankh, Sr, XIV, 12-13, ^^^ performed as a real (Agnish/oma) Soma-sacrifice, the final animal sacrifice indeed is that of a barren cow to Indra Sutrdman ; only two other victims — a reddish he-goat to the Ajvins and a ewe to Sarasvatl — being mentioned.
