' Professor Weber, Ind. Stud. VIII, p. 42, refers to a parallel passage in Td«^ya-Br, VII, 4, 7 — * By means of the Bahishpava- m&na (of the morning service) the gods carried off Aditya, the sun, to heaven ; but he did not stop there. At midday they then fixed him by means of the Br/hati, and for this reason the Briliati metre is used for the Pavamdna-stotra at the midday service.'
* Literally, sharpeners or sharpenings (sawjina).
' These words — apparently meaning * for fame all round, for fame far and wide, for true fame, for fame' (or, perhaps, 'for hearing, or, rather, being heard of all round,' &c.)— are used to form the finales (nidhana) in which all the priests are to join; cf. Sdmav., Calc. ed., I, pp. 533-4, where the figured text is given. According to Kity. XIX, 5, 4-5; Ld/y. V, 4, 19, the words, * sa/n^tyai, vigityai, saty^gityai, ^tyai ' (for complete victory, vic- tory far and wide, &c.), and ' sampush/yai, vipush/yai,' &c. (for complete prosperity, &c.), are to be used instead, in the case of a Kshatriya and Valrya respectively, either optionally or neces- sarily. Though these four words are here, and elsewhere, spoken of as so many different Simans, only the last of them (' jravase ') forms thefinak of a Siman in the ordinary sense of the word ; the others being merely combined with certain musical ejaculations, or expletives (stobhas). All the four * Sdmans ' begin with the same phrase (varying only in the verb) — *saz« tvd hinvanti (ri«anti,
Digitized by
XII KA^DA, 8 ADHYAyA, 3 BRAHMAiVA, 29. 257
him in these worlds. There are four finales^ for
there are four quarters : they thus estabhsh him in
all the quarters. All (the priests) join in Xki^ finale:
with one mind they thus bestow excellence upon him.
27. As to this they say, * Seeing that this Sdman
is sung, wherein then does the recitation (uktha) of
this S4man consist, and what is its foundation ; for
unsuccessful is what is chanted unless it be followed
by a recitation ? '
28. * Thrice eleven are the gods;' this, indeed, is
the recitation^ belonging to that Siman, this its
foundation.
29. Or he (the Adhvaryu) takes a thirty-third cup- ful (of gravy), widi (Vif. S. XX, 11-12I), 'Thrice
tatakshur, ji^nti) dhitibhi^/ i.e. ' they make thee up (or urge thee on) with prayers,' serving as a kind of prelude (prasldva) the single words of which are given among the Stobhas (Simav., Calc. ed., II, p. 522, last line), as, indeed, the words * sawjravase,' &c., them- selves are (ib., p. 520). In the first three Sdmans this phrase is followed by the finale consisting of the respective characteristic word preceded by the Stobha * auhovd.' In the last Saman, on the other hand, the introductory phrase is followed by the choral setting of the verse 'Brihad indrdya g&yata' (see p. 255, n. 2), which, in its turn, is followed again by the first phrase, with, a slightly modified modulation, ending with ' auhovi jravase.' Whilst joining in iht finale J the priests, according to lAty. V, 4, 17, are to lay their hands on the head of the Sacrificer.
* According to Kdty. Si, XIX, 4, 24 ; 5, 8 seq. ; 7, i seq., the thirty-third libation of gravy is taken with the text, XX, 32, 'yo bbfttin&m adhipati^ (he who is the over-lord of creatures),' &c. ; whilst, on the conclusion of the ^'astra, or Hotn's recitation, the Sacrificer offers the libation from that last cup with XX, 11-12, and drinks the remainder with XX, 13. The iSastra, recited in response to the Sdman, consists of the section of eleven verses, VS^, S. XX, 80-90, the first and last verses of which are recited thrice; whilst the '&hSva' (jomsdvom, 'let us praise, om !*) is inserted by him before each triplet of the remaining nine verses. The two verses used whilst the Sacrificer offers (XX, 11-12) are likewise recited by the
Digitized by
258 ^atapatha-brAhm^ya.
eleven are the gods/ — for there are indeed thrice
eleven gods ; — * three-and-thirty, bountiful/ —
for there are thirty-three gods; — 'with Br^'haspati
for their Purohita/ — Br/haspati is the Brah-
man (n.) : he thus means to say, * With the Brahman
for their Purohita (family-priest);' — *at the im-
pulse (sava) of the god Savitr// — that is,
'impelled by the god Savitr/;' — 'may the gods
protect me through the gods!' for the gods in-
deed consecrate him through the gods.
30. *The first with the second/ — for the first
(gods, on earth) consecrate him along with the second
ones (in the air) ; — *the second with the third,' —
for the second ones consecrate him along with the
third ones (in the sky); — *the third with* the
truth/ — for the third ones consecrate him with
the truth; — 'the truth with the sacrifice/ — for
the truth consecrates him with the sacrifice; — 'the
sacrifice with sacrificial texts/ — for the sacrifice
consecrates him with sacrificial texts ; — * sacrificial
texts with hymn-tunes/-^for sacrificial texts
(ya^s) consecrate him along with hymn-tunes; —
'hymn-tunes with hymn-verses,' — for hymn-
tunes consecrate him along with hymn-verses {rik) ;
— 'hymn-verses with invitatory verses/ — for
hymn-verses consecrate him along with invitatory
verses; — 'invitatory verses with offering-
verses/ — for invitatory verses consecrate him
along with offering-verses; — 'offering-verses with
VashaZ-calls,' — for offering-verses consecrate him
Hotr/, as a * nivid/ being either added at the end of the 5'astra, or inserted before the ninth or tenth verse ; the whole recitation thus consisting of seventeen verses.
^ Mahldhara takes the instnimental throughout as a sociative (saha satyena).
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XII KAJVDA, 9 adhyAya, I brAhmajva, I. 259
along with VashaZ-calls ; — ' VashaZ-calls with
oblations/ — for VashaZ-calls consecrate him along
with oblations; — 'May the oblations render
successful my wishes! bhd^! svihi!' — having
thus consecrated him by means of those deities from
first to last, he thus, by means of oblations, renders
all his wishes successful. Having then solicited
an invitation from the officiating priests, he (the
Sacrificer) drinks * (the remains of the cup of vas&),
for the officiating priests are the seasons : it is thus
in the seasons that he solicits an invitation.
31. He drinks it, with (Vi^. S. XX, 13), *My hair
is endeavour*, my skin submission and ap-
proach^ my flesh inclination, my bone wealth,
and my marrow submission,' — for he who is con-
secrated by the SautrAma^l enters the worlds and
among the deities; he now has himself invited
amongst them *, and thus he arises (in the other world)
complete, with a whole body, and with (all) limbs.
Ninth Adhyaya. First Brahmajva. I. Verily, from this sacrifice the man* is born;
* According to Kdty. XIX, 5, 9, the priests themselves first smell the remainder of the fat gravy, with the text (XX, 34), *The protector of my breath thou art,' &c. Ci also XIV, 2, 2, 42, with note.
" The use of 'prayati' in this sense (here and Y^g. S. XVIII, i) is peculiar ; being apparently derived from * pra-yam/ one would expect it to have some such meaning as ' offer, gift/ This and the other pre(ficates, according to Mahidhara, are to show the state of feeling of beings towards the (royal) Sacrificer. The repetition of 'dnati' (bowing, prostration, submission) is strange. A strong alliterative cadence is noticeable in the verse.
* ? Hardly 'return' here; rather, perhaps, 'attaining to (the other worlds),' or, possibly, ' the turning to him, gathering round him (of the people).'
* ? Or, he now calls these to himself in the meantime.
* That is, the Purusha, Agni-Pra^pati ; and the Sacrificer.
Digitized by VjOOQ IC
260 ^ATAPATHA-BRAHMAJVA.
and whatever food a man consumes in this world,
that (food), in return, consumes him in yonder
world. Now this sacrifice is performed by means
of spirituous liquor, and spirituous liquor (parisrut)
is not to be consumed by a Brihma«a : he thus is
born from that which is not (to be) consumed, and
the food does not, in return, consume him in yonder
world. Therefore this (sacrifice), the Sautrima^t,
is a Br&hma«a s sacrifice ^
2. The malted rice is the same as his (the man s)
hair, the malted barley his skin, the fried rice his
flesh, the filtering-cloth his bones, the mash his mar-
row, the raw liquor (parisrut) his life-sap (serum),
the seasoning (and fermentative substances) his
blood, the milk his seed, the mature liquor (sur&)
his urine, and the impure matter the contents of
the stomach.
3. Indras cake is his heart, that of Savitr^ his
liver, that of Varu^a his lung, the arvattha and
udumbara vessels his kidneys, the nyagrodha one
his bile, the pan (sthall) his intestines ^ the super-
numerary (vessels) his bowels 2, the two eagle
feathers^ the milt, the throne-seat his navel, the
pot his rectum, the (pan) perforated with a hundred
holes, the male organ, — and inasmuch as that (pan)
is much perforated, therefore that organ is much
divided, — the bowl (sata) is his mouth, the strainer
^ That is, because to a man of another caste the spirituous liquor would not be * anddyd,' but consumable, and hence it would consume him in the other world.
* The two terms 'SntrSm' and *gudd^' are usually taken as synonymous ; the latter term probably means the lower or larger intestines ; cf. V^. S. XIX, 86.
* See XII, 7, 3, 22.
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XII kXnda, 9 adhyAya, i brahmaya, 8. 261
his tongue, the dish (iapya) his anus, the tail (whisk) his bladder.
4. And the sacrificial animal of the A^fvins is his
limbs, that of Sarasvatl his trunk, Indras bull
his form, — whence they say that man s form (wealth)
is kine, — the gold (plate) is his vital strength ; it is
of the weight of a hundred (grains), whence man has
a life of a hundred (years).
5. The two cups of the A^ns are his eyes, and
the ground wheat and kuvala (jujubes) his eye-
lashes; the two cups of Sarasvatl are his nostrils,
and the ground Indra-grain and badara (jujubes)
the hair in his nostrils ; the two cups of Indra are
his ears, and the ground barley and karkandhu
(jujubes) the hair of his ears and his eyebrows.
6. And the hairs of wolf are the hair on his abdo-
men and that below ; and the hairs of tiger are the
hair on his chest and that of his armpits ; and the
hairs of lion are the hair of his head and his beard.
7. There are three sacrificial animals, for this
body of man consists of three parts : it is the body
he thereby wins (in heaven) for him ; — ^what is below
the navel (he wins) by that of the A5vins,what is above
the navel and below the head by that of Sarasvatl,
and the head itself by that of Indra : both as to
its (bodily) form and as to its deities he thus delivers
his own self from death, and makes it immortal.
8. There are three sacrificial cakes, for this life
of man consists of three parts : it is life he thereby
wins for him ; — ^the early life (he wins) by that
of Indra, the middle (part of) life by that of Savitre,
and the last (part of) life by that of Varuwa : both
as to its (bodily) form and as to its deities he thus
delivers his life from death, and makes it immortal.
Digitized by
262 DATAPATH A-BR A H M AJVA.
9. There are six cups (of milk and liquor), for
there are these six (channels of) vital airs in the
head : it is the vital airs he thereby wins for him ; —
his eyes (he wins) by the two (cups) of the A^ns,
his nostrils by those of Sarasvatt, and his ears by
those of Indra : both as to its (bodily) form and as
to its deities he thus delivers his own self from
death, and makes it immortal.
10. The invitatory and offering-formulas are
made continuous', and relate to the same deities —
for the continuity and uninterruptedness of the
vital airs. They are all of them invitatory formulas
and all offering-formulas, whence all the vital airs
pass onwards and all of them backwards. All (the
formulas) are first, all of them intermediate, and
all of them last, whence all the vital airs 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 the in (and
out)-breathing and the up-breathing: it is the in-
breathing and the up-breathing he thus secures for
himself, and therefore all the vital airs are established
on the in-breathing and the up-breathing.
1 1. Verily the Sautrdma^l is this body (of man) :
the Sacrificer is the mind, (that is) speech manifestly;
the vedi (altar-ground) is the trunk, the uttara-vedi
(high-altar) offspring, the barhis (grass-covering)
cattle, the officiating priests the limbs, the fuel the
bones, the ghee the marrow, the fire the mouth,
the oblation is food, and the concluding rite is
life, whence he who has performed the Sautrima^l
attains life.
