* See p. 244, note i.
Digitized by
XII kXnda, 9 adhyAya, i brAhmajva, 1 6. 263
1 2. And, verily, these two men that seem to be
in the eyes, they belong to the Ajvins, and the
black (in the eye) belongs to Sarasvatl, and the
white to Indra ; and in that, when the victim of the
Arvins is being (offered), he makes offering to these
deities in common, thereby he puts those (parts of
the body) together and takes them to himself.
13. Indra, assuredly, is the mind, Sarasvatl speech,
and the two A^vins are the ears. Now, whatever
one thinks in his mind of that he speaks with his
speech, and what he speaks with his speech, that
one hears with one s ears : thus, in that, when the
victim of Sarasvatl is being (offered), he makes
offering to these deities together, thereby he puts
these (parts of the body) together and takes them
to himself.
14. Indra, assuredly, is the breath, Sarasvatl the
tongue, and the two A,fvins the nostrils ; and inas-
much as through (the channel of) the breath (prA»a)
one introduces (pri-^l) food into himself that is the
reason of its being (called) * pr4«a.' By means of
the tongue one distinguishes the essence (taste) of
food, and the nostrils, indeed, are the path of the
breath ; and in that, when the victim of Indra is
being (offered), he makes offering to these deities
in common, thereby he puts those (parts of the
body) together and takes them to himself.
15. Indra, assuredly, is the heart, Savitre the
liver, and Varu«a the lung; and in that, when
Indras cake is being (offered), he makes offering
to these deities in common, thereby he puts those
(parts of the body) together and takes them to
himself.
16. Sayitrt, assuredly, is the breath, Varu»a the
Digitized by
264 ^ATAPATHA-BRAHMAiVA.
through-breathing, and Indra the generative organ;
and whatever food one eats by means of (the
channel of) the breath through that he breathes
with his through-breathing, and by means of the
generative organ he sheds the essence of food as
seed; and in that, when SsLvitrts cake is being
(offered), he makes offering to these deities in
common, thereby he puts those (parts of the body)
together and takes them to himself.
17, Varu«a, assuredly, is the womb, Indra the
seed, and Savit^^' the generator of the seed ; and in
that, when Varu»a s cake is being (offered), he makes
offering to these deities in common, thereby he
puts those (parts of the body) together and takes
them to himself And whosoever thus knows this
comes into being along with these deities, and is
born again (so as to be) along with these deities ;
he increases in offspring and cattle ; he becomes
firmly established in this world, and wins the
heavenly world, whosoever, knowing this, performs
the Sautrama;^l, or whosoever thus knows this.
Second BrAhmajv^a.
1. Having performed the sacrifice they betake
themselves to the purificatory bath; for after a
Soma-sacrifice they do betake themselves to the
purificatory bath, and the Sautr&ma^l is the same
as the Soma (sacrifice).
2. [He plunges the mash-pot into the water, with Va^. S. XX, 14-18 \] * Whatever contumely
' Of the first three verses the text quotes only the first pdda, the rest having been supplied in the translation.
Digitized by
XII kAa'DA, 9 ADHYAYA, 2 BRAHMAJVA, 4. 265
against the gods, O divine gods, we have com-
mitted, from that sin may Agni deliver me;
may he deliver me from all trouble!' — he
thereby delivers him from the sin committed against
the gods. — 'Whether by day, whether by night
we have committed sins, from that sin may
Vdyu deliver me; may he deliver me from all
trouble!' — he thereby delivers him from whatever
sin he commits by day and night. — * Whether
waking, whether in sleep we have committed
sins, from that sin may Sflrya deliver me;
may he deliver me from all trouble!' — what is
awake is men, and what is asleep is the Fathers :
he thus delivers him from guilt against men and
Fathers.
3. 'Whatever sin we have committed in the
village, in the forest' — for either in the village or
in the forest sin is committed: therefrom he delivers
him; — 'whatever in the assembly' — from the sin
of the assembly he thereby delivers him; — 'what-
ever in our organs of sense' — from the sin
against the gods he thereby delivers him; — 'what-
ever against the ^S^iidra or the Arya, what-
ever against the right of any one, thereof thou
art the expiation,' — from all that sin he thereby
delivers him.
4. 'That we swear by the Inviolable Waters*,
by Varu;«a, therefrom deliver us, O Varuwa!'
— he thereby delivers him from sin against Varu;^a. —
[He then immerses the pot, with Vif. S. XII, i8;
* Cf. Ill, 8, 5, 10, where the text varies slightly — ' That they say, we swear by the Inviolable (cows, or waters), by Varuna, therefrom deliver us, O Vanwa I '
Digitized by
266 S-ATAPATHA-BRAHMAiVA.
19,] * O laving bath, laving thou glidest along,'
— the bath, indeed, is that whirlpool (now produced)
in the water, and that indeed is either Varuwa s son
or brother: it is him he thereby praises; — *with
the help of the gods have I expiated^ the sin
committed against gods,* — he thereby expiates
the sin committed against gods; — 'with the help
of mortals that committed against mortals,' —
he thereby expiates the sin committed against
mortals; — 'preserve me, O God, from injury
from the fiercely-howling (demon)!' whereby he
means to say, ' Protect me against all inflictions ! '
5. * In the ocean, in the waters, is thy heart,' —
for the ocean is the waters, and water is sap : with
that sap he thus supplies him ; — 'may the plants
and waters unite with thee ! ' — he thereby supplies
him with both kinds of sap, that which is in plants,
and that which is in water. — He goes two steps
northward from out (of the water) ; for as much as
the step is the briskness in man : with what briskness
there is in him he thus leaves evil behind him.
6. With, *May the waters and plants be
friendly unto us!' he takes water in his joined
hands; for water is a thunderbolt: he thus makes
a covenant with the thunderbolt; — and with, *May
they be unfriendly unto him who hateth us,
and whom we hate!* let him sprinkle it in what-
ever direction he who is hateful to him may be,
and he thereby discomfits him.
7. With (Va^. S. XX, 20), 'As one set free (is liberated) from the stake, as he who sweateth
* Cf. II, 5, 2, 47; IV, 4, 5, 22, where the formula has * ava aydsisham' (correct, — 'with the help of the. gods have I wiped out the sin committed against the gods') instead of 'ava yakshi.'
Digitized by
XII kXnda, 9 adhyAya, 2 brahma-ya, 10. 267
(is cleansed) from filth by bathing, as the ghee
is purified by the strainer, so may the waters
cleanse me from sin!' he causes his garment to
float away: even as one would pluck out a reed
from its sheath, so he plucks him from out all evil.
He bathes, and (thereby) drives the darkness (of sin)
from himself.
8. [He comes out \ with V^. S. XX, 21,] ' From
out of the gloom have we risen,' — gloom is evil:
it is gloom, evil, he thus keeps away; — 'beholding
the higher light*/ — this (terrestrial) world is higher
than the water: it is on this world he thus estab-
lishes himself; — ' God Sflrya, with the gods, the
highest light/ — S6rya, the highest light (^otis), is
the heavenly world: it is in the heavenly world he thus
finally establishes himself. He walks along without
looking back, and approaches the Ahavaniya, —
9. With (Va^. S. XX, 22), * Along the waters
have I gone this day,' — the essence of the waters
he thereby secures for himself; — 'with their
essence have we united,' — the essence of the
waters he thus takes to himself; — 'rich in sap,
O Agni, have I come: do thou unite (supply)
me with splendour, with offspring, and with
wealth !' he thereby invokes a blessing.
ID. With (V^. S. XX, 23), 'A kindler thou art :
^ Having put on fresh garments, the Sacrificer and his wife are led out by the Vnnetri, the mantra being muttered at the same time; and they then return with the priests to the offering- ground, whilst the Amatrtyd-hymn (on Jiig-\ed2L S. VIII, 48, 3, * we have drunk Soma • . . ') is sung : see part ii, p. 385, note 2 ; Kdty. SmnL X, 9, 7.
* Mahfdbara takes ' svar ' in the sense of * svarga,' heaven ; whilst the Brahma^a seems rather to take it as referring to the earth or dry land on which the Sacrificer now steps.
Digitized by
268 ^atapatha-brAhmajva.
may we prosperM' he takes a kindling-stick, for
a kindler of Agni (the fire) the kindling-stick indeed
is. With, 'Enkindling thou art, fire thou art:
lay thou fire into me! ' he puts the kindling-stick
on the Ahavaniya : he thereby kindles the fire, and,
thus kindled, it kindles him with fire (energy) \
11. Being about to offer a pap to Aditi*, he pre-
pares it: Aditi being this (earth), he who oflfers
Aditi's (pap) performs the sacrifice on this (eaxth),
and by offering firmly establishes himself thereon-
The sacrificial fee is a milch cow (with calf) : the
milch cow being this (earth), he milks out from
the latter all his desires. The calf he gives away at
the former (pap-offering to Aditi *), and the mother-
cow at the latter ; for when a calf sucks the mother-
cow, the latter gives milk when she is given away,
and from her, when given away, he thus milks all
his desires.
12. As to this they say, 'Surely, he who goes
down to the water for the purificatory bath falls
away from this world ! ' Well, when he has come
out from the bath, he offers a dish of curds to Mitra
and Varu«a ; now Mitra is this (terrestrial) world.
* The text of the formula 'edho«sy edhishimahi ' is evidently meant to suggest a connection (real or alliterative) between ' edha ' (root * indh ') and the final verb (root ' edh ').
* According to Kity. XIX, 6, 20, and Mahtdhara, be now offers on the kindling-stick an oblation of ghee, with the text, V^, S. XX, 23, * Hither come the earth, the dawn, the sun, and all this world.'
' See p. 213, note 2.
* This offering takes place at the beginning of the performance of the Sautrdma«t, cf. Kdty. St, XIX, i, 5-10. The dish of curds which according to this paragraph is to follow the second pap to Aditi, may, according to K&tyiyana, be offered before it.
Digitized by
XII kXnda, 9 adhyAya, 3 brAhmaj^^a, 5. 269
Varu«a yonder world, and the dish of curds is what
there is here between (those two) : thus, when he
offers the dish of curds to Mitra and Varu^wi, he
establishes himself in these worlds. And Mitra,
indeed, is the in-breathing, Varu»a the off-breathing,
and the dish of curds the food : thus when he offers
the dish of curds to Mitra and Varu«a, he finally
establishes himself in the vital air, in food.
Third BrAhmaya.
1. Now, Dush/arltu Pauws&yana had been ex-
pelled from the kingdom which had come down to him
through ten generations ; and the Srew^ayas also
expelled Revottaras Pi/ava A'dkra Sthapati.
2. He said to Dush/aritu Pau^sAyana, ' I will
perform the Sautr4ma«l for thee, and will confer
upon thee that dominion over the Sr^w^yas.' — * So
be it ! ' he replied. So he performed it for him.
3. Now Balhika Pr&tiptya, the Kauravya king,
heard (people say) this — * There is that Dush/arltu
Pau/»s&yana who has been expelled from the king-
dom which has come down to him through ten
generations: for him that K&kra, Sthapati wants
to perform the Sautrfimawl and to confer upon him
the dominion over the Sring2.ysLS.'
4. He said, * I will just tell him that if he wants
to confer dominion upon him, he will indeed ex-
clude him from dominion/ He came to him at
that particular time (of the sacrifice) when the cups
(of milk and liquor) are drawn.
5. He said, * Sthapati jfiT^kra, they say, Suri-liquor
must not be offered in the Ahavanlya-fire, nor any-
where else than in the Ahavanlya : if thou offerest
Digitized by
2 70 ^atapatha-brAhmaj^a.
Surd-liquor in the Ahavanlya thou wilt cause social
confusion and a repetition in the sacrifice ^ and if any-
where else than in the Ahavanlya thou wilt exclude
him (the king) from dominion, and wilt neither place
him in dominion, nor confer dominion upon him/
6. He replied, *I shall not offer Sur4-Hquor in the
Ahavanlya nor anywhere else than in the Ahavanlya :
thus I shall not cause social confusion nor a repeti-
tion in the sacrifice, and shall not exclude him from
dominion ; I shall place him in dominion, and shall
confer dominion upon him/
7. He said, 'How, then, wilt thou. do it?' He
then told him this: — At first, indeed, that Ya^fe
(sacrifice, m.), the Sautrfima;?!, was with the Asuras.
He went forth towards the gods. He came to the
waters, and the waters welcomed him, whence
people welcome a better man when he comes
to them. They said to him, * We pray thee, come,
reverend sir ! '
8. He said, * Nay, I am afraid : lead ye me
forward!' — 'Whereof art thou afraid, reverend
sir ? ' they asked. — * Of the Asuras,' he said. —
* Be it, then ! ' they said. The waters led him for-
ward, whence he who is the protector leads forward
him who is afraid ; and inasmuch as the waters led
him forward (pra-«l) therefore the waters (them-
selves) are *led forward:' this is the reason why
they are (called) Pra»lt^*; and, verily, firmly
established is he who thus knows that nature of
the Pra«lt4^.
