^ * Exposed (liable) to witching,' DelbrUck, Altindische Syntax, p. 401.
* * Virya ' (virile power) is constantly used to explain * indriya.' 'The words ' kuvala, badara, and karkandhu ' are the names of three varieties of the jujube, or fruits of Zizyphus Jujuba, for a description of which see the comm. on Kity. Sr. XIX, 17 seqq. According to Stewart and Brandis' Forest Flora of North- West and Central India (p. 87), * this species varies exceedingly, in the shape and size of the fruits, the shape and tomentum of the leaves, and general habit ; ' 'the Zizyphi of North India want more investigation on the spot.' • . . ' Lakh is produced on this tree in Sindh, the Panjab, and Central India. The bark is used as dye-stuff; the root is a febrifuge in native pharmacy. A gum exudes from the trunk; and in Kangra a wild silkworm lives on the tree, the silk of which was much employed formerly to tie the barrel to the stock of the matchlock. But the tree is mainly cultivated for its fiiiit.
Digitized by
XII KAiVDA, 7 adhyAya, I brAhmaya, q. 215
3. From his nostrils his vital power flowed, and
became that animal, the ram; and what (flowed)
from the phlegm became the Indra-grain, and what
moisture there was that became the badara-fruit \
4. From his mouth his strength flowed, it became
that animal, the bull ; and what foam there was
became barley, and what moisture there was became
the karkandhu-fruit ^
5. From his ear his glory flowed, and became the one-hoofed animals, the horse, mule, and ass.
6. From the breasts his bright (vital) sap flowed,
and became milk, the light of cattle ; from the heart
in his breast his courage flowed, and became the
talon-slaying eagle, the king of birds.
7. From his navel his life-breath flowed, and
became lead, — not iron, nor silver; from his seed
his form flowed, and became gold ; from his gene-
rative organ his essence flowed, and became parisrut
(raw fiery liquor) ; from his hips his fire flowed, and
became suri (matured liquor), the essence of food.
8. From his urine his vigour flowed, and became
the wolf, the impetuous rush of wild beasts ; from
the contents of his intestines his fury flowed, and
became the tiger, the king of wild beasts; from his'
blood his might flowed, and became the lion, the
ruler of wild beasts.
9. From his hair his thought flowed, and became
millet ; from his skin his honour flowed, and became
the a^vattha tree (ficus religiosa) ; from his flesh his
force flowed, and became the udumbara tree (ficus
glomerata) ; from his bones his sweet drink flowed,
which is more or less globose on the wild and commoner sorts, and ovoid or oblong on the cultivated and improved kinds.' ' See note 3 on preceding page.
Digitized by
2 1 6 iSATAPATHA-BRAHMAiVA.
and became the nyagrodha tree (ficus indica) ; from
his marrow his drink, the Soma-juice, flowed, and
became rice: in this way his energies, or vital
powers, went from him.
ID. Now at that time he (Indra) had to do with
Namu^i, the Asura. Namu^i bethought him, * He
has been undone once for all : I will seize upon his
energy, his vital power, his Soma-drink, his food.'
By (taking) that Suri-liquor of his he seized upon
his energy, or vital power, his Soma-drink, his food.
He lay there dissolved. The gods gathered around
him, and said, * Verily, he was the best of us ; evil
has befallen him : let us heal him ! '
1 1. They said to the two Amns, * Ye are Brahman
physicians : heal ye this one ! ' They replied, * Let
there be a guerdon for us ! * They spake, * That
he-goat there shall be your guerdon.' They said,
* So be it ! ' and hence the smoke-coloured (he-goat) is sacred to the two A^vins.
12. They (the gods) said to Sarasvat!, 'Verily,
thou art healing medicine: heal thou this one!*
She replied, *Let there be a guerdon for me ! ' They
spake, * That ram there shall be thy guerdon ! ' She
said, *So be it!' and therefore the ram is sacred
to Sarasvatl.
1 3. They then spake, * Verily, there is even now
as much in him (Indra) as that bull : that one shall
belong to him himself.' They said, * So be it I ' and
therefore the bull is sacred to Indra.
14. The two Amns and Saras vatt, having taken
the energy, or vital power, from Namu^i, restored
them to him (Indra), and saved him from evil.
* Truly, we have saved him from evil so as to be well-saved (sutrita),' they thought, and this became
Digitized by
XII kXnda, 7 adhyAya, 2 brAhmajsta, 4. 217
the Sautrfimawl : and this is the (saving) nature of
the Sautrima»l — it saves the self from death, and
repels evil for whosoever thus knows that (saving)
nature of the Sautr&ma/»t. There are (for this
sacrifice) thirty-three Dakshi»&s (presents to priests),
for thirty-three were the gods who healed him :
whence they say, * Dakshi^&s are healing medicine/
Second BrAhmaj^a.
1. Verily, his fiery spirit, his energy, or vital
power, depart from him whom Soma purges either
upwards or downwards.
2. As to this they say, * Truly, the Soma-juice is
the Brihma;{a's food; and, indeed, it is not owing
to Soma when a Brihma^/a vomits Soma; and he
who vomits Soma is one who, whilst being fit to
(gain) prosperity, does not gain prosperity, and who,
whilst being fit to (gain) cattle, does not gain cattle ^
for Soma is cattle/
3. Let him seize for sacrifice that grey (he-goat)
of the Arvins, the ram of Sarasvatl, and the bull
of Indra ; for the A^vins are the physicians of the
gods, and it is by them that he heals this (Sacrificer);
and Sarasvatl is healing medicine, and it is with her
help that he prepares medicine for him; and Indra
is energy (indriya), or vital power, and it is with his
help that he bestows energy, or vital power, on this
(Sacrificer).
4. The two A^vins, indeed, are the eyesight,
' According to K&ty. XIX, i, 4, the Sautiimani may also be performed by one who finds himself in the unfortunate position here referred to ; as also (ace to ib. 3) by a king who has been deprived of his kingdom.
Digitized by
i 1 8 5ATAPATHA-BRAHMAiVA.
fiery spirit; and inasmuch as there is (a victim)
sacred to the A^vins, he (the priest) bestows eyesight,
fiery spirit, on this (Sacrificer). And the ear also
(he thereby bestows on him), for one and the same
are the eye and the ear.
5. Sarasvatl is the breath, vital power; and in-
asmuch as there is (a victim) sacred to Sarasvatl, he
bestows breath, vital power, on this (Sacrificer). And
the off-breathing also (he thereby bestows on him),
for one and the same are the breath (of the mouth)
and the off-breathing.
6. Indra is speech, strength ; and inasmuch as
there is (a victim) sacred to Indra, he bestows
speech, strength, on this (Sacrificer) ; and mind also,
for one and the same are speech and mind.
7. ' He-goats are sacred to the A^vins, ewes to
Sarasvatl, and cows (and bulls) to Indra,* they say :
if these animals are sacrificed, he, by means of those
deities, gains those (three) animals.
8. There is a mare with a foal ^ : the one-hoofed
(animal),glory, he thereby secures (for the Sacrificer 2).
There are hairs of wild beasts ^, for the purpose of
securing the wild beasts ; — there are hairs of wolf :
vigour, the. impetuous rush of wild beasts, he thereby
secures ; — there are hairs of tiger : courage, the sway
of wild beasts, he thereby secures ; — there are hairs
* According to XII, 9, 2, 11, a milch cow with her calf are given as dakshina for the two paps offered to Aditi, whilst a mare and foal, according to XII, 7, 2, 21, are the fee for the offering of the three victims ; though Katyiyana, it is true, makes no mention of this dakshi^i.
* Or, perhaps, he (the Sacrificer) secures for himself; but see paragraph 15, 'asmai avarunddhe.'
* Hairs of a wolf, tiger, and lion are put into the cups of spirituous liquor from which libations are made.
Digitized ^y
XII kXnDA, 7 ADHYAyA, 2 BRAHMAiVA, 12. 219
of lion : might, the rule of wild beasts, he thereby secures.
9. There are grains of rice and grains of millet,
grains of wheat and kuvala jujubes, Indra-grain and
badara jujubes, grains of barley and karkandhu
jujubes, malted rice and barley ^ : both cultivated
and wild-grain food he thereby secures; and by
means of both kinds of food he duly lays energy
and vital power into his own self.
10. With lead he buys* the malted rice, with
(sheep's) wool the malted barley, with thread the
(fried) rice-grain, — that lead is a form of both iron
and gold, and the Sautrima/^t is both an ish/i-
offering and an animal sacrifice, so that he thereby
secures both of these.
1 1. With wool and thread ' he buys, — this, to wit,
wool and thread, is women's work; and work, indeed,
means energy, or vital power, and this latter is
extinct in women : he thus secures (for the Sacri-
ficer) that energy, or vital power, which is extinct
in women.
12. Here now, other Adhvaryus buy the malted
rice with lead from a eunuch, saying, * That is that*;
for the eunuch is neither woman nor man, and the
' That is, rice and barley grain that has genninated, and subse- quently become dry.
* As on the occasion of the purchase of Soma-plants (part ii, p. 63 seq.), the bargain is effected near the anta^pdtya-peg at the back of the Vedi, where an ox-hide is spread for the purpose ; the Adhvaryu asking the seller, ' Seller of Sur& and Soma, hast thou Surd and Soma for sale ?'
' Thus ' i^rnd-siitram ' is to be resolved, according to Kdty. XIX, I, 18 ; the wool being used for buying malted barley, and the thread for bu}ing fried rice.
* That is, one is the same as the other.
Digitized by
2 20 ^ATAPATHA-BRAHMAiVA.
Sautr&ma«l is neither an ish/i-offering nor an animal
sacrifice/ But let him not do so, for the SautrAma«l
is both an ish^i and an animal sacrifice, and the
eunuch is something unsuccessful among men : they
who do this thus place failure into the very mouth
(opening) of the sacrifice. Let him rather buy them
from a vendor of Soma, for the Sautrima«i is Soma:
he thus puts a form of Soma into the very mouth of
the sacrifice so as to secure the sacrifice.
13. There is a pot (kumbhl) perforated with a hundred holes \ for in many ways did that (Soma) flow out of (Indra); and a hundred-sized also, indeed, is the sacrifice : it is the sacrifice he thereby secures. There is a bowl (sata ^) : it is the real (or good) thing (sat) he thereby secures. There is a dish (^apya) for him to secure food. There is a filter, for they cleanse him, (the Sacrificer, by this offering). There is a tail (-whisk) for turning away evil. There is gold for him to secure form (or colour) ; it weighs a hundred (grains), for man has a life of a hundred (years) and a hundred energies : life, and energy, vital power, he thus lays into his own self
14. There is an a^vattha (ficus religiosa) vessel :
honour he thereby secures. There is an udumbara
(ficus glomerata) one: force he thereby secures-
There is a nyagrodha (ficus indica) one : sweet
drink he thereby secures. There are (earthen) pots
(sthdll) : the food of the earth he thereby secures.
15. There are supernumerary' (vessels) of pal&5a
* For the use of this pot, see note on XII, 8, i, 8.
* See XII, 8, 3, 14. 15.
' At III, 7, 2, I. 2, I would also now translate 'uparaya' by 'supernumerary* or 'additional': — there are eleven stakes, and a twelfth, rough-hewn, supernumerary one, &c
Digitized by
XII kAjVDA, 7 ADHYAyA, 2 BRAHMAiVA, 1 8. 221
wood: the pali^a (butea frondosa) is the Brahman
(holy writ, holiness, the priesthood) : it is by the
Brahman that he gains the heavenly world. There
are two feathers of a talon-slaying (bird) * : courage,
the sway of birds, he thereby secures. . There are
thirty-six of these (objects), for the Brihatl consists
of thirty-six syllables, and cattle are related to the
BrAatl : by means of the B/'/hatl he thus secures
cattle for him.
1 6. As to this they say, *The victims have one
set of deities, and the cakes another set of deities :
this is an improper performance*; how does it
become right and proper?' To Indra belongs the
last of the victims, and to Indra the first of the
cakes; and Indra, indeed, is energy (indriya), or
vital power: through (Indra s) energy he thus
confers on him energy, or vital power ; and through
(Indra s) energy he secures energy, or vital power.
17. There is a cake to Savitrj for him to become
impelled by Savitri; and one to Varu«a, for it is
Varu«a that seizes him who is seized by evil :
through Varuwa he thus delivers him from Varu«a s
power ; — it is the final (cake) : he thus delivers him
finally from Varu«a s noose.
