* The * enam ' must refer to the Surd-liquor, treated as identical with Soma.
^ I do not quite understand the distinction between ' suta ' and 'dsuta'; cf. XII, 8, i, 5; unless the former be the pure Soma- juice, and the latter that mixed with other ingredients.
• The ' praisha ' are the directions by which the Maitrdvaruiia calls on the Hotn to recite the offering-formulas (cf. part ii, p. 183, note 2). For the fore-offerings of the three victims, these directions are given, VS^. S. XXI, 29-40. They all commence with *HotS
Digitized by
XII KANDA, 8 ADHYAYA, 2 BRAhmAATA, 17. 243
Aprl- verses ; ' for the directions (praisha) are in
the Br/hat! (metre), and the pressing-stones are
of bSrhata nature : by means of stones the Soma-
juice is indeed pressed out, and by means of stones
he now presses it out for the sake of (conformity
with) the Soma-pressing.
1 5. All (the praishas) contain (the word) * payas '
(milk), for in the form of milk Soma is (here)
pressed ^ ; they all contain (the word) * Soma,' for
the sake of (conformity with) the Soma-pressing ;
they all contain (the word) 'parisrut* (spirituous
liquor), for in the form of spirituous liquor Soma is
(here) pressed ; they all contain (the word) ' ghrtts, '
^hee), for this — to wit, ghee — doubtless is mani-
festly a form of the sacrifice: he thus makes it
to be manifestly a form of the sacrifice; they all
contain (the word) *madhu' (honey), for this — to
wit, honey — is manifestly a form of Soma : he thus
makes it to be manifestly a form of Soma.
16. They all refer to the AmnsS for the sake
of healing-power*; they all refer to Sarasvatt, for
the obtainment of food; they all refer to Indra,
for the obtainment of energy, or vital power.
17. And, again, as to why they all refer to the
A^ns, all of them to Sarasvatl, and all of them
to Indra, — ^these, indeed, were the deities who first
yakshat ' (may the Hotn worship I), and end with * paya^ somaA parisrutd ghntajn madhu vyantv S^yasya hotar yBg2i' (milk, Soma, with parisnit-liquor, ghee, honey, — may they partake of the butter, Hotn" worship !).
' ? Literally, * by (way of) milk \ — or, perhaps, * by the admixture of milk — Soma is (here, as it were) produced.*
• In all the directions referred to, the three deities are named.
• The two Afvins are the physicians of the gods. Cf. IV, 1,5, 8 seqq. ; XII, 7, 2, 3.
Digitized by
244 ^atapatha-brAhmajva.
prepared this sacrifice (the Sautrima/zt) : with the
help of these deities he thus prepares it; and,
besides, he also provides these deities with a share.
18. The invitatory and offering formulas are
made continuous ^, and relate to the same deities, —
for the sake of continuity and uninterruptedness
of the race (offspring). All of them relate to the
Ai-vins, all of them to Sarasvatf, and all of them
to Indra : the significance of this is the same as
before.
19. The Aprl-formulas^ are anush/ubh verses ; for
the Anush/ubh is speech, and with speech Soma is
pressed : he thus presses it with speech, for the
sake of (conformity with) the Soma-sacrifice. All
of them relate to the A^vins, all of them to Sara-
svatl, and all of them to Indra : the significance
of this is the same as before.
20. The anupraishas * (after-directions) are in the
^ This refers to the puro«nuvakyis and y^yas of the oblations of omentum (vap^) of the three victims. For these formulas the three verses, Vi^. S. XX, 67-69, are used in such a way that verse i forms the anuvdkyd, and verse 2 the y^S, of the Ajvins' oblation ; verse 2 the anuvdkysl, and verse 3 the y^gy^, of Sara- svatf s oblation ; and verse 3 the anuvdkyi, and verse i the y^> i, of Indra's oblation. In each of the three verses all the three deities are mentioned. — In exactly the same way the three verses, XX, 70-72, are used as the anuvdky^s and yigy§is of the three pajupuro</ajas ; and 73-75 as those of the chief oblations (havis) of meat-portions.
* The Aprts (propitiatory verses, cf. part ii, p. 185) are the offering-formulas ij^gy^) of the eleven (or twelve) fore-offerings (prayS^a) of the animal sacrifice. Those used on the present occasion are the twelve verses given, V^. S. XX, 55-66 ; there being on this occasion (in the second and third places) fore- offerings both to Taniinapdt and Narirawsa. In each of theso verses, again, all three deities are referred to.
■ I do not exactly know what formulas are thereby referred to.
Digitized by
XII kAjvda, 8 adhyAya, 2 brAhma^a, 25. 245
^gata metre ; for the 6^agat! is this (earth), and by
means of her Soma is pressed : by means of her
he thus presses it for the sake of (conformity with)
the Soma-pressing. All of them relate to the A^vins,
all of them to Saras vatl, and all of them to Indra :
the significance of this is the same as before.
21. This Sautr&ma^t, then, is manifestly a Soma-
sacrifice; and were the Sacrificer alone to drink
(the liquor), it would be either an ish/i-offering, or
an animal sacrifice ; but, for the sake of conformity
(of the liquor) to the Soma, all the priests drink
thereof, for all the priests drink of the Soma-juice.
22. The Adhvaryus ^ drink (the contents of) the
A^ina (cup), for the A^vins are the Adhvaryus
of the gods : they thus consume each his own share
in his own abode.
23. The Hotri, Brahman, and Maitrivaruwa
(drink that) of the SArasvata (cup), for the Hotrt
is the voice of the sacrifice, the Brahman its heart,
and the MaitrAvaru^a its mind : they thus consume
each his own share in his own abode.
24. The Sacrificer drinks (that of) the Aindra
(cup), for this sacrifice, the Sautrima^l, belongs to
Indra, and even now he who sacrifices has his abode
along with Indra : he thus consumes his own share
in his own abode.
25. The Ai-vina cup, indeed, is the eye, the Sirasvata one the vital air, and the Aindra one
It can hardly be the praishas of the anuy$,fas (VS^. S. XXI, 4^5^)} ^ these are not in the ^gati, but in the (arshi) trish/ubh metre ; though certainly each of them contains the names of the three deities.
' Viz. the Adhvaryu, and his two assistants, the Pratiprasth&tri and Agnidh. Cf. XII, 8, i, 3 seqq.
Digitized by
246 ^ATAPATHA-BRAHMAJyTA.
Speech. From the Arvina (cup) he pours (the
remains) into the S&rasvata one, whereby he com-
bines his eye with the vital airs ; from the Sirasvata
(cup) into the Aindra one, whereby he combines his
vital airs with his speech, and also establishes his
vital airs in (the channel of) speech, whence all
the vital airs are established on speech.
26. Three (men) drink the A^vina (cup), to wit,
the Adhvaryu, Pratiprasthitr/, and Agnfdh ; for
this eye is threefold — the whit6, the black, and the
pupil : he thus bestows on him the eye in accor-
dance with its form.
27. Three (drink) the S&rasvata (cup), the HotrZy
Brahman, and Maitrfivaru«a ; for threefold divided
is this vital air — the in (and out)-breathing, the
up-breathing, and the through-breathing: he thus
bestows on him the vital air in accordance with
its form.
28. Singly the Sacrificer drinks the Aindra (cup),
for single is that distinction of the vital airs, speech :
singly and solely to himself does he take that dis-
tinction, speech ; whence he who has performed the
Sautr4ma;^f becomes singly and solely the most
distinguished among his own people, and so does
even he who knows this.
29. The officiating priests (r^tvi^), doubtless, are
the seasons (mu), and the draughts (of liquor)
are the months; — six priests drink, for there are
six seasons : by means of the priests he thus
secures the seasons.
30. There are twelve draughts \ and twelve
* Viz. inasmuch as three priests partake of each of the first two cups of milk, and of the first two cups of Sura-liquor, and each priest drinks twice.
Digitized by
XII kAjVDA, 8 ADHYAYA, 2 BRAhMAJVA, 35. 247
months ; by means of the draughts he thus secures
the months. The priests drink again and again by
turns, whence the seasons and months succeed one
another by turns.
31. The thirteenth draught the Sacrificer takes,
for, indeed, that thirteenth month is manifestly the
year itself: it is this he secures by obtaining (that
draught). And, indeed, the Sautr4ma»t is the same
as the year, and by means of this he wins every-
thing, and secures everything for himself.
32. There are three victims, for three in number
are these worlds: it is these worlds he thereby
secures, — to wit, this (terrestrial) world by that
of the A^ns, the air by that of Sarasvatl, and the
sky by that of Indra: he thus wins and secures
these worlds for himself in accordance with their
(peculiar) form and deity.
33. There are three sacrificial cakes, for there are
three seasons: it is the seasons he thereby secures, —
to wit, the summer by that of Indra, the rainy
season by that of Savitre, and the winter by that
of Vani^^a: he thus wins and secures the seasons
for himself in accordance with their (peculiar) form
and deity.
34. There are six cups (of milk and liquor), for
there are six seasons : it is the seasons he thereby
secures, — to wit, the spring and summer by the two
A^rina (cups), the rainy season and autumn by the
two SArasvata ones, and the winter and dewy
season by the two Aindra ones : he thus wins and
secures the seasons for himself in accordance with
their form and deity.
35. The invitatory and offering formulas are made continuous, and relate to the same deities —
Digitized by
248 ^ATAPATHA-BRAHMAi\rA.
for the sake of the continuity and uninterruptedness
of the seasons. They are all of them invitatory
formulas and all offering-formulas \ whence all the
seasons pass onwards, and all of them return. All
(the formulas) are first, all of them intermediate, and
all of them last, whence all the seasons are first,
all of them intermediate, and all of them last. All
the cups have two (formulas, an) invitatory and (an)
offering-formula, — ^this is of the form of day and
night : it is the day and the night he thus secures
for himself; whence both the seasons and the
months are established on day and night.
36. The SautrAmawl, truly, is the same as the
year, and the same as the moon ; and the Sacrificer
is manifestly the sun : his vedi (altar-ground) is
this earth, his uttara-vedi the air, his barhis the sky,
his officiating priests the quarters, his fuel the trees,
his ghee the waters, his oblations the plants, his fire
Agni himself, his samsthd (the particular form of
sacrifice) the year — and, indeed, everything here,
whatever there is, is the year ; whence he who has
performed the Sautr4ma«l wins everything, and
secures everything for himself.
Third BrAhmaj^ta.
I. Tvash/r/, seeing his son slain, brought Soma
suitable for witchery, and withheld from Indra.
Indra, committing a desecration of the sacrifice,
by main force drank off his {Tydishirzs) Soma-juice.
He went asunder in every direction, — ^from his
mouth and vital airs his excellence and fame passed
* See p. 244, note i, where it is shown that each of the three verses serves successively as puro<nuvikyi and as y^yft.
Digitized by
XII kAnda, 8 adhyAya, 3 brAhmaya, 6. 249
away, and entered the cattle, whence cattle are one's
fame : and famous, indeed, is he who, knowing this,
is consecrated * by the Sautrdma^!.
2. The two A^vins and Sarasvati then pre-
pared for him this sacrifice, the Sautr&ma;^!, for the
purpose of healing him, and thereby consecrated
him : thereby he became the highest of gods, and
so does he who is consecrated by that (offering)
become the highest among his own people.
3. He consecrates him on a black antelope skin ; for the black antelope skin is the sacrifice * : it is at the sacrifice he thus consecrates him ; on the hairy side (of the skin), for the hair is the metres : it is on the metres (or sacred writ) he thus consecrates him.
4. On a throne-seat he consecrates him, for
imperial dignity is seated (established) on a throne-
seat : by means of imperial dignity he thus causes
him to attain imperial dignity.
5. It is made of udumbara wood, for the udum-
bara (ficus glomerata) is strength : for the sake of
strength he thus is consecrated. It is knee-high,
for knee-high is this (terrestrial) world, and it is for
(the rule of) this world that the Kshatriya is con-
secrated ; and the ruler (kshatra) indeed he becomes
who is consecrated by the Sautr&ma/^l : therefore it
is knee-high, and of unlimited size horizontally (in
width and depth), —
6. For the throne-seat means royal dignity,
and of unlimited prosperity is royal dignity. It is
covered with plaited reed-work, for reed-grass is
meet for sacrifice. Two of its feet stand on the
* Literally, sprinkled, i. e. anointed, with the * vasd,' or fat gravy
obtained from the cooking of the sacrificial animals.
' See part i, p. 23, note 2.
