be found ; whilst in the case of the other twelve victims tied to the central stake (see p. 301, note 3), as well as those of the other stakes — though they, too, are assigned to definite deities — some of their deities (as in the case of three a year and a half old heifers assigned to Giyatrf, V&^. S. XXIV, ai), are such as to make it difficult to find suitable formulas for them: — eteshdm ^s\i^^I^m prs^patyddiki y^&nuvdkyis \&h kim id na pnlhak kurma^; itareshdm rohitidinlbyf na vind&maA, tryavayo giyatrySdayo devatis taddevatylr kz durlabhd laksha^opetft yS^y&nuvikyd ity abhi* prdyaA.
* The invitatory-formula and offering-formula are, however, pronounced once for the 'paryangyas' (including the horse) in common, whilst a second pair of formulas are used for the other victims in common.
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304 5ATAPATHA-BRAHMAiVA.
the nobility: he thus combines the nobility with the nobility.
18. And as to why there are copper (knives)
for the * paryangyas/ — even as the non-royal king-
makers, the heralds and headmen, are to the king,
so those * paryangyas * are to the horse ; and so,
indeed, is this — to wit, copper — to gold : with their
own form he thus endows them.
19. And as to why there are iron ones for the
others, — the other animals, indeed, are the peasantry,
and this — to wit, iron — is a form of the peasantry :
he thus combines the peasantry with the peasantry.
On a rattan mat (lying) north (of the Ahavanlya)
they cut the portions of the horse(-flesh) ; for the
horse is of anush/ubh nature, and related to the
Anush/ubh is that (northern) quarter: he thus
places that (horse) in its own quarter. And as to
(his doing so) on a rattan mat, — the horse was
produced from the womb of the waters^, and the
rattan springs from the water: he thus causes it
to be possessed of its own (maternal) womb.
Third Brahmajva.
I. Now, the gods did not know the Pavamdna *
at the A^vamedha to be the heavenly world, but
the horse knew it. When, at the A^vamedha,
^SeeVI, 1,1, II (V, 1,4,5).
* Pavamina is the name of the pressed Soma while it is ' clarifying.' Hence the first stotra of each of the three Savanas of a Soma-day — chanted after the pressing of the Soma and the drawing of the principal cups — is called Pavamina-stotra. Whether by the term * Pavamdna ' here the clarifying Soma is alluded to, as well as the stotra — which alone the commentator takes it to mean, and to which the second mention certainly refers — must remain
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they glide along ^ with the horse for the Pavam&na
(-stotra), It is for getting to know (the way to) the
heavenly world; and they hold on to the horse's
tail, in order to reach the heavenly world ; for man
does not rightly know (the way to) the heavenly
world, but the horse does rightly know it.
2. Were the Udg&trt to chant the Udgitha*, it
would be even as if one who does not know the
country were to lead by another (than the right)
way. But if, setting aside the Udg4tr/, he chooses
doubtful. The commentator, it would seem, accounts for this identification of the PavamSna-stotra with heaven by the fact that the second day of the Arvamedha is an ekavixnxa day (see XIII, 3, 3, 3 ; TSii^ya-Br. XXI, 4, i), i.e. one on which all the stotras are performed in the twenty-one-versed hymn-form ; and that the Sun is commonly called * ekavi/wa,' the twenty-first, or twenty-one-fold. The particular chant intended is that of the morning pressing, viz. the feahishpavam&na, or outside-Pavamdna-stotra, so-called because at the ordinary one-day's Soma-sacrifice, it is chanted outside the Sadas. But, on the other hand, in the case of Ahfna-sacrifices, or those lasting from two to twelve days, that stotra is chanted outside only on the first day, whilst on the others it is done inside the Sadas. . An exception is, however, made in the case of the Axvamedha, which requires the morning Pavamdna, on all three days, to be performed in its usual place on the north-eastern part of Vedi, south of the JTitvala.
^ For the noiseless way of sliding or creeping from the Sadas, and returning thither, and approaching the different Dhisbiyas, or fire-hearths, see part ii, p. 299, note 2. As has already been stated, it is only after the chanting of the Bahishpavamina that the victims are driven up to the offering place.
* It is from this, the principal part of the Sdman, or chanted verse (cf. part ii, p. 310, note), that the Udg&tr/' takes his name ; this particular function of his being, on the present occasion, supposed to be performed by the whinnying of the horse. After this they make the horse step on the chanting-ground, apparently either as a visible recognition of the part it has been made to play, or because the horse thereby is made to go to heaven with which the Bahishpavamdna was identified
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3o6 ^satapatha-brAhmajva.
the horse for (performing) the Udgltha, it is just as
when one who knows the country leads on the right
way : the horse leads the Sacrificer rightly to the
heavenly world. It makes *Hin^/ and thereby
makes the Sdman itself to be * hin ' : this is the
Udgltha. They pen up mares, (and on seeing the
horse) they utter a shrill sound : as when the
chanters sing, such like is this. The priests fee is
gold weighing a hundred (grains): the mystic
import of this has been explained *.
Fourth BRAHMAivrA.
1. Pra^pati desired, * Would that I might gain
both worlds, the world of the gods, and the world
of men.* He saw those beasts, the tame and the
wild ones ; he seized them, and by means of them
took possession of these two worlds: by means
of the tame beasts he took possession of this
(terrestrial) world, and by means of the wild beasts
of yonder (world) ; for this world is the world of
men, and yonder world is the world of the gods.
Thus when he seizes tame beasts he thereby takes
possession of this world, and when wild beasts, he
thereby (takes possession) of yonder (world),
2. Were he to complete (the sacrifice) with tame ones, the roads would run together ^ the village*
^ On the mystic significance of this ejaculation (here compared with the neighing of the horse) in the sacrifice, and especially in the SSman, see I, 4, i, i seqq.; II, 2, 4, 12.
' XII, 7, 2, 13.
• The commentary remarks that by ' roads ' here is meant those walking on them — as, in that case, peace and security would reign, men would range all the lands: — adhvabhir atr&dhvasthft lakshyante ; ksheme sati manushy^^ sarvin de^n sam^reyur ity abhipr&ya^.
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XIII KkNDA, 2 ADHYAyA, 4 BRAhMAJVA, 3. 307
boundaries of two villages would be contiguous \
and no ogres ^ man-tigers, thieves, murderers, and
robbers would come to be in the forests. By (so
doing) with wild (beasts) the roads would run
asunder ^ the village-boundaries of two villages
would be far asunder*; and there would come to
be ogres, man-tigers, thieves, murderers, and robbers
in the forests,
3. As to this they say, * Surely that — to wit, the
forest (beast) — is not a beast (or cattle), and offering
should not be made thereof: were he to make
offering thereof, they would ere long carry away
the Sacrificer dead to the woods, for forest (or wild)
beasts have the forest for their share ; and were he
not to make offering thereof, it would be a violation
of the sacrifice/ Well, they dismiss them after fire
has been carried round them ^ : thus, indeed, it is
^ Harisvdmin takes * samantikam ' in the sense of ' near ' and construes it with * grdmayo^ ' (as he does * vidAram * in the next paragraph)— * the two village-boundaries would be near (far from) the two villages;' but see I, 4, i, 22, where samantikam (and IX, 3, 1, 1 1, where 'samantikataram ') is likewise used without a comple- ment ; as is * vidflram' in I, 4, i, 23.
" Harisvdmin takes 'nkshikd* to mean 'a bear,' — riksAA eva rikshikiA.
* Hardly, as the commentary takes it, *they would become blocked up,' and people would have to stay in their own country : — adhvina^ piirvadej&dayo vikrameyur viruddha/w kr&mayeyuA (!), svadejaeva manushy^ sam^areyur na de^intarespy antaril&nim . , bhinnatv&d akshematva^ kai vidAra/n grimayor grdm&ntau syitdm.
* Viz. because, for want of security and peace, the villages would be few and far between, — aksheme hi sati pravirald grimi bhavanti, comm.
* On the * paryagnikara/iam ' or circumambulation of an oblation in accordance with the course of the sun, whilst holding a fire- brand in one's hand, see part i^ p. 45, note; part ii, p. 187, note.
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308 ^ATAPATHA-BRAHMAJ^A.
neither an offering nor a non-offering, and they do
not carry the Sacrificer dead to the forest, and there
is no violation of the sacrifice.
4* He completes (the sacrifice) with tame (beasts),
— ^father and son part company*, the roads run
together, the village-boundaries of two villages
become contiguous, and no ogres, man -tigers,
thieves, murderers, and robbers come to be in the
forests*
Fifth BrAhmaata.
I, Pra^pati poured forth the life-sap of the
horse (aiva-medha) ; when poured forth it went
from him. Having become fivefold ^, it entered
the year, and they (the five parts) became those
half-months*. He followed it up by means of the
fifteenfold (sets of victims*), and found it; and
having found it, he took possession of it by means
of the fifteenfold ones ; for, indeed, they — to wit, the
fifteenfold (sets) — ^are a symbol of the half-months,
and when he seizes the fifteenfold ones, it is the
^ Or, they exert themselves in different directions, — that is, as the commentator explains, because in peace they would not be forced to keep together, as they would have to do in troublous times. He, howeveri seems somehow to connect ' vy avasyata^ ' with the root * vas ' : — ksheme hi sati pitdputriv atra vi pri'thag vasataA ; aksheme tu sambaddhdv apy etiv atra vasata^. — Whilst in this passage the verb would hardly suggest an estrangement between father and son, this is distinctly the case in the parallel passage, Taitt. Br. Ill, 9, i, 2, where, however, this contingency is con- nected with the completion of the sacrifice, not, as here, with tame, but with wild beasts.
• Or the Pahkti metre, consisting of five octosyllabic pidas.
' Viz. as consisting of thrice five days.
•* See above, XIII, 2, a, 11.
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half-months the Sacrificer thereby takes posses- sion of.
2. Concerning this they say, *But, surely, the
year is not taken possession of by him who spreads
out (performs sacrifice for) a year in any other way
than by means of the Seasonal sacrifices ^' The
Seasonal sacrifices, doubtless, are manifestly the
year; and when he seizes the Seasonal victims ^
he then manifestly takes possession of the year.
'And, assuredly, he who spreads out the year in
any other way than with the (victims) of the set
of eleven ^ (stakes) is deprived of his offspring (or
* On this point, cp. II, 6, 3, i. — 'Verily, imperishable is the righteousness of him who offers the Seasonal sacrifices ; for such a one gains the year, and hence there is no cessation for him. He gains it in three divisions, he conquers it in three divisions. The year means the whole, and the whole is imperishable (without end). Moreover, he thereby becomes a Season, and as such goes to the gods ; but there is no perishableness in the gods, and hence there is imperishable righteousness for him.'
