' Or, along with these, included in them (are the assistant priests).
« See XIII, I, 1, I ; 4 (cf. II, i, 4, 4).
• XII, 7, a, 13.
^ Perhaps Mahtdhara is right in taking 'jukram' here in the sense of * seed' (Agner viryam) ; cf. II, i, r, 5; XIII, 1,1, 4.
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XIII kAjVDA, 4 ADHYAyA, I BRAHMAiVA, lO. 349
immortality: fire (fiery mettle), light (brilliance),
and immortality he thus bestows upon him; —
'protector of life, protect my life!' he thereby
bestows life (vital strength) upon him. With
a view to commencing the sacrifice, he then says
to him, ' Restrain thy speech I ' for the sacrifice is
speech.
8. Four (of the king s) wives are in attendance —
the consecrated queen, the favourite wife, a discarded
wife, and the P&ligall\ all of them adorned and
wearing gold ornaments (neck-plates) — with the view
of the completeness of conjugal union. With them
he enters the hall of the sacrificial fires — the
Sacrificer by the eastern, the wives by the southern,
door.
9. When the evening-offering* has been per-
formed, he lies down with his favourite wife
behind the Girhapatjra hearth, with his head
towards the north. At the same place* the other
(wives) also lie down. He lies in her lap without
embracing her*, thinking, 'May I, by this self-
restraint, reach successfully the end of the year ! '
ID. When the morning offering has been per-
formed, the Adhvaryu performs a full-offering * ^
with a view to his (the Sacrificer's) gaining and
securing everything, for the full means everything,
and the A^vamedha is everything. At this (offer- '
ing) he releases speech by (bestowing) a boon,
* See p. 313, note 2.
' That is the evening performance of the Agnihotra. ' Tad eva tatraiva, comm.
* So'ntarori^ asamvartamSna^ jete.
^ For particulars regarding the ' pCkrfiihuti,' or oblation of a spoonful.of ghee, see part i, p. 302, note 2.
Digitized by
3 50 jatapatha-brAhmajva.
saying, * I grant a boon to the Brahman (priest) : '
(this he does) with a view to his gaining and securing
everything, for a boon is everything, and the Arva-
medha is everything.
11. The gold ornament which is attached to his
(neck) he then gives to the Adhvaryu : in giving
it to the Adhvaryu he secures to himself immortal
life, for gold means immortal life.
12. For the object of (gaining) the road, and in
order not to lose the mouth (mukha) of the sacrifice,
he then prepares an ish/i-offering ^ to Agni. For,
indeed, all the deities have Agni for their mouth,
and in the A.?vamedha are (contained) all objects
of desire : ^ Having, at the outset (mukha/a^),
gratified all the gods, may I obtain all my desires ! '
so he thinks.
1 3. For this (offering) there are fifteen kindling-
verses * ; for fifteenfold is the thunderbolt, and the
thunderbolt means vigour: with the thunderbolt
(of) vigour the Sacrificer thus from the first repels
evil. The two butter-portions relate to the slaying
of Vrttr3i *, with a view to the repelling of evil, for
^ Viz. a cake (on eight kapilas) to Agni Pathiknl, 'the path- maker ' — or, according to Ajv. ^r. X, 6, 3, to Agni Mftrdhanvat (' forming the head/ so called from the formulas used containing the word 'head)/ For a similar special ofifering to the same deity see XII, 4, 4, i (cf. XI, i, 5, 5).
« See part i, p. 95 seqq. (especially I, 3, 5, 5-7).
' The two A^abhdgas, or butter-portions to Agni and Soma, are said to be * Vr/tra-slaying * (virtraghna), or to relate to the slaying of Vr/tra, when their anuvdkyds, or invitatory formulas, are the two verses 7?ig-veda VI, 16, 34 (agnir yrttr^ni ^hghanat, 'May Agni slay the Vrilras'), and I, 91, 5 (tva/n soro&si satpatis tvaw rd^ota vrnrahd, * Thou, O Soma, art the true lord, thou art the king and the slayer of Vr/tra/ &c.). This is the case at the FuU- moon sacrifice, whilst at the New-moon sacrifice the two butter-
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XIII kXnda, 4 adhyAya, i brAhmajva, 13. 351
Vmra IS evil. [The verses, VSjf. S. XIII, 14, 15,]
*Agni, the head, the summit of the sky. . .V
and *Be thou the leader of the sacrifice and
the realm of space (whither thou strivest
with auspicious teams: thy light-winning
head hast thou raised to the sky, and thy
tongue, O Agni, hast thou made the bearer
of the offering),' pronounced in a low voice, are
the anuvikyd and yS^k of the chief oblation. The
one contains (the word) * head,' the other (the verb)
* to be,' — for the head, assuredly, is he that shines
yonder : thus it Is in order to secure him (the Sun) ;
and as to why (the other) contains (the verb) *to
be,' — he thereby secures that v/hich is (the real,
truly existent). The Sa«^y^Lfy4s^ are two viri^-
verses*; for that — to wit, the VirS^ — is the metre
portions are said to be ' vr/dhanvant,' or 'relating to growth/ because the anuvdkyas used on that occasion are two verses containmg forms of the root vr/dh, *to grow,' viz. VIII, 44, 12 (agni^ pratnena manman^ . . . kavir viprena vdvndhe, 'Agni has grown strong by the old hymn, — as the wise one by the priest ') and I, 91, 1 1 (Soma girbhish /\i vayaxn vardhay^mo va^ovida^ . . .,
* O Soma, we magnify thee (make thee grow) by our songs, skilful in speech '). In the same way the one or the other form is used in different ish/is. At I, 6, 2, 1 2, the translation, ' the two butter- portions should be offered to the Vri'tra-slayer (Indra)' should therefore be altered to ' the two butter-portions relate to the slaying of Vnlra * (or, * are Vrrtra-slaying ').
' See VII, 4, r, 41.
' That is, the two formulas used with the oblation to Agni Svish/akrrt.
' Whilst the normal performance of an ish^ requires two trish/ubh- verses (i?/g-veda X, 2, i ; VI, 15, 14; cf. part i, p. 202, notes 2 and 3) for the invitatory and offering formulas of the oblations to Agni Svish/akrit, two virS^-verses are frequently prescribed, certain verses of the Vir^-hymn i?/g-veda VII, i, being chiefly used for this purpose ; e. g. v. 3 as the anuvdkyi, and v. 18 as the y&gyd, for the Svish/akrit of the oblation to Aditi at the
Digitized by
352 . ^ATAPATHA-BRAHMAi^TA.
belonging to all the gods, and all objects of desire are
(contained) in the A,rvamedha : ' Having gratified all
the gods, may I obtain all my desires ! ' so he thinks.
The sacrificial fee is gold weighing a hundred
(grains) : the meaning of this has been explained.
14. He then prepares a (pap) for PAshan, for
POshan is the overlord of roads : he thus secures
successful progress to the horse. But POshan is
also this (earth) : he thus makes this (earth) its
guardian, for neither injury nor failure befals him
whom this (earth) guards on the way; and this
(earth) he thus makes its guardian.
15. For this (offering) there are seventeen
kindli ng- verses *, for the obtainment of the Asvb,-
medha, for Pra^pati is seventeenfold, and the
A^vamedha is Pra^apati. The two butter-portions
are possessed of 'growth 2,' even for the growth
of the Sacrificer. [The verses, V4^. S. XXXIV,
41, 42,] * Pftshan, in thy sway we [shall never
suffer harm, we (who) here are singers of
thy praises],' and 'The hymn (?) lovingly
composed by desire of praise hath reached
Adhdna (see part i, p. 307, note 3), and the D!ksha«iyesh/i ; and w. 14, 15 as y^yi and anuviky& of the Svish/akrit of the Prdya«iyesh/i. It is doubtless the two former verses, commonly employed at special ish/is (cf. part i, p. 164, note 3), which are to be used on the present occasion.
* See part i, p. 112, note i.
■ That is, they are performed with two invitatory formulas containing the verb *to grow,' see p. 350, note 3. Whilst our Brdhmaiza thus prescribes the two invitatory formulas used for ttie butter-portions of the New-moon sacrifice, AxvalSyana {St, X, 6, 6) prescribes two verses containing the verb *as' (or *bh<i'), viz. ^/g-veda V, 13, 4, tvam agne saprathS a si; and I, 91, 9, soma y&s te mayobhuva Qtaya^ santi d&rushe t&bhir.no«vit& bhava.
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XIII KkNDA, 4 ADHYAyA, 2 BRAhmAJVA, I. 353
the guardian of every path : (may he, P6shan,
grant unto us draughts of light {?), and fulfil
our every prayer!'), pronounced in a low voice,
are the anuvikyi and y&^A of the chief oblation.
The one contains (the word) * sway,' the other (the
word) * path ' ; for sway is vigour : (thus it is) in
order to his gaining and securing vigour; and as
to why (the other) contains (the word) * path,' he
thereby secures successful progress to the horse.
The invitatory and offering formulas of the Svish/a-
krtt are two anush/ubh verses ^ ; for the Anush/ubh
is speech, and Pra^pati is speech, and the A^va-
medha is Pr^ipati : thus it is for the obtainment
of the A,9vamedha. The priests' fee consists of a
hundred garments, for that — to wit, the garment —
is man's outward appearance, whence people (on
seeing) any well-clad man, ask, ' Who can this be ? '
for he is perfect in his outward appearance : with
outward appearance he thus endows him. There
are a hundred of them, for man has a life of
a hundred (years), and a hundred energies: life,
and energy, vigour, he thus gains for himself.
Second BrAhmajva.
I. Whilst this (offering to POshan) is being per-
formed, the horse, having been cleansed, is led up —
being one which is marked with all colours, or which
is perfect in speed, worth a thousand (cows), in its
prime, and without its match under the right-side
yoke *.
* Viz. according to Ajv. St. X, 6, 7, — Xtg-vedai I, 45, 6 {tv&m ^nurravastama) and V, 25, 7 (yad vdsishMam yad agnaye).
■ Thus HarisvSmin, — *anyebhyo dakshinadhuryebhya utkrish- [44] A a
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354 5'ATAPATHA-BRAHMAiVA.
2. And as to its being one marked with all
colours, it is for the sake of his (the Sacrificer s)
obtaining and securing everything, for colour (out-
ward appearance) is everything, and the A.?vamedha
is everything. And as to its being perfect in speed,
it is for the sake of his obtaining and securing
vigour, for speed is vigour. And as to its being
worth a thousand (cows), it is for the sake of his
obtaining and securing everything, for a thousand
means everything, and the A^amedha is every-
thing. And as to its being in its prime, it is for
the sake of his obtaining unlimited vigour, for such
a one that is in the prime (of youth) increases to
unlimited vigour. And as to its being without
its match under the right-side yoke, it is for the
sake of his obtaining yonder (sun), for that (horse)
indeed is he that shines yonder, and assuredly there
is no one to rival him.
3. As to this, Bh411aveya, however, said, 'That
horse should be of two colours, black-spotted \ for
that (horse) was produced from Pra/Apati's eye, and
this eye is of two colours, white and black : he thus
endows it with its own colour.'
4. But S4tyaya^»i said, 'That horse should be
of three colours, its forepart black, its hindpart
white, with a wain for its mark in front; — when
its forepart is black it is the same as this black
of the eye; and when its hindpart is white it is
the same as this white of the eye ; and when it has
a wain for its mark in front, that is the pupil : such
/a^ ; ' hardly ' one which finds no (worthy) yoke-fellow' (St Petersb. Diet.). * Or, black with some other colour.
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XIII KkNDAj 4 ADHyAyA, 2 BRAhMAJSTA, J. 355
a one, indeed, is perfect in colour ^' Whichever
of these, then, should be ready at hand, either
a many-coloured one, or one of two colours, or one
of three colours with a wain for its mark, let him
slaughter it: but in speed it should certainly be
perfect
5. In front (of the sacrificial ground) there are
those keepers of it ready at hand, — to wit, a
hundred royal princes, clad in armour ; a hundred
warriors armed with swords; a hundred sons of
heralds and headmen, bearing quivers filled with
arrows*; and a hundred sons of attendants^ and
charioteers, bearing staves; — ^and a hundred ex-
hausted, worn out horses * amongst which, having
let loose that (sacrificial horse), they guard it.
6. He then prepares an (ish/i) offering to Savitf-/*
— a cake on twelve potsherds to Savitr/ Prasa-
vitr/— thinking, *May SavitW impel this my sacri-
fice ! ' for Savitn (the sun), indeed, is the impeller
(prasavitre),
