1, 43) a newsmonger — 6. To adversity a spiridess one — 7. To collapse a waster^ — 8. To the king of dice a gambler (cf. I, 37)— 9. To the Kr/ta (-die) one who takes advantage of mistakes in the game* — 10. To the Tretd (-die) one who plays on a (regular) plan' — II. To the Dvipara (-die) one who plans to over-reach' (his fellow-player),
X. I. To the Askanda ^® (-die) a post of the gaming-room" —
2. (cf. I, 29) one who ' approaches ' a cow — 3. To the end (antaka, cf. I, 30) a cow-slayer — 4. To hunger one who goes begging of one cutting up a cow — 5. To evil-doing a ^araka-teacher — 6. To evil (cf. I, 7) a robber — 7. To the echo a reviler — 8. To the noise a
^ * The son of a mn'g&ri (? huntsman)/ Mahtdhara ; ' one who catches fish with his hands/ S&y.
* According to Mahtdhara, Uie maker of ' bandhan&ni (? strings, or dams);' — according to S&y., one who catches fish by means of dikes.
' ? A Bhilla (Bheel, mountaineer, woodman) ;-»one catching fish by means of feathers (pania), S&y.
* Apparently a man of a voracious, flesh-eating tribe.
* Apparently a low, despicable man.
* Explained as one of very low birth, or more particularly, as the son of a Nishfida from a Kshatriya woman.
' Lit. a cutter away (? a spendthrift).
' Thus Mahtdhara explains ' ftdinavadarxa ' ; ' one who works for his fellow-player's ruin/ St. Petersb. Diet
' The terms ' kalpin * and ' adhikalpin ' are of doubtful meaning — * arranger ' arid * head-arranger,' Weber.
*• Lit. ' the assailer,' apparendy another name for the die usually called Kali. On these dice see part iii, p. 106, note i.
" Explained as a jocular expression for the habitual frequenter of the gambling-house.
Digitized by
XIII KkNDA, 7 ADHYAyA, I BRAhMA^A, I. 417
growler — 9. To the end (anu) a babbler— 10. To the endless a dumb one — 11. To articulate sound (jabda) a drum-beater.
XL I. To festive joy a lute-player — a. To the cry a flute- player — 3. To the confused (noise) a conch-blower — 4. To the forest a forester — 5. To broken woodlands one who watches woods on fire — 6. To fun (narma I, 15) a harlot (I, 9) — 7. To laughter an artizan (1, 16) — 8. To the sea-monster (?) a mottled woman * (?) — 9-1 1. To power a village-headman, an astrologer, and a herald (? abhikrof aka).
XII. (Added to those at the second post) : — 1-3. To dancing (1, 1 1) a lute-player (XI, i), a hand-clapper, and a flute-player (XI, a) — 4. To pleasure (I, 17) a musician — 5. To fire a fat man — 6. To the earth a cripple — 7. To the wind a ^indklsL (outcast) — 8. To the air a stafif-dancer * — 9. To the sky a bald-headed one — 10. To the sun a yellow-eyed one — 11, To the stars one of variegated colour — i a. To the moon a leprous one (kil&sa, cf. IX, 2) — 13. To the day a light-coloured one with yellow eyes — 14. To the night a black one with yellow eyes. — He then seizes these eight misshapen ones — 15. One who is too tall — 16. One too short — 17. One too stout — 18. One too lean — 19. One too light-coloured — ao. One too black — ai. One too bald — aa. One with too much hair : — these (are to be) neither .Silidras nor Brihmanas, and are sacred to Prs\^pati; — 23. A minstrel (m&gadha, I, 10) — 34. A harlot (pu/»x^t, cf. I, 9) — 35. A gambler (I, 37)^36. A eunuch (I, 7) :— these (also are to be) neither .S&dras nor Br&hmanas, and are sacred to Pra^pati.
Seventh AdhyAya, First BrAhmajva. The Sarvamzdha, or All-Sacrifice.
I. Brahman Svayambhu (the self-existent, n.) was performing austerities '. He said this much, —
* St. Petersb. Diet, conjectures *To lust a sportive woman (? dancer or singer).'
' ' VaiKuanartin ' explained by Mahtdhara as one who practises dancing by means of a bamboo-staff (vamxena nartanartla) ; by S&y. as one who makes his living by dancing on the top of a bamboo-staff (vajn^granrf tt^^vin) ; hardly a 'family-dancer/ Monier-Williams.
» Cf. J. Muir, Orig. Sanskrit Texts, vol. v, p. 37 a.
[44] E e
Digitized by
4 1 8 5^atapatha-brAhmajva.
* Verily, there is no perpetuity in austerities ; well,
then, I will offer up mine own self in the creatures,
and the creatures in mine own self.' And, accord-
ingly, by offering up his own self in the creatures,
and the creatures in his own self, he compassed
the supremacy, the sovereignty, and the lordship
over all creatures; and in like manner does the
Sacrificer, by thus offering all sacrificial essences ^ in
the Sarvamedha, compass all beings, and supremacy,
sovereignty, and lordship,
2. Now this Sarvamedha is a ten-days (Soma-)
sacrifice, for the sake of his gaining and winning
every kind of food, for the YirSig' consists of ten
syllables, and the Virfif is all food. At this (sacrifice)
he builds the greatest possible fire-altar, for this —
to wit, the Sarvamedha — is supreme amongst all
sacrificial performances : by means of the supreme
(sacrifice) he thus causes him (the Sacrificer) to
attain supremacy,
3, The first day thereof is an Agnish/ut
Agnish/oma^ for the sake of his/ gaining and
winning all the gods, for the Agnish/ut Agnish/oma
is Agni ; and all the gods have Agni (the sacrificial
fire) for their mouth. The cups of Soma thereat
pertain to Agni, and so do the PuroroS ' formulas
pertain to Agni, in order that everything should
pertain to Agni.
* Or, all kinds of victims (medha).
* That is, a one-day's Soma-sacrifice (ek&ha) of the Agnish/oma order, arranged so as specially to promote the praise of Agni. In the same way the next three ekihas are intended to honour special deities.
' That is, the formulas preceding the 'upayftma' ('Thon art taken with a support, &c.,' cf. part ii, p. 259, note x) or formula with which the cup of Soma is drawn.
Digitized by
XIII kAnda, 7 adhyAya, i brAhmajva, 9. 419
4. The second day is an Indrastut Ukthya,
for the sake of his gaining and winning all the gods,
for Indra is all the gods. The cups of Soma
thereat pertain to Indra, and so do the Puroru/t
formulas pertain to Indra, in order that everything
should pertain to Indra.
5. The third day is a Stiryastut Ukthya, for
the sake of his gaining and winning all the gods,
for Sflrya is all the gods. The cups of Soma
pertain to Sflrya, and so do the Purorui formulas
pertain to Stirya, in order that everything should
pertain to Sftrya.
6. The fourth day is a Vaii'vadeva, for the sake
of his gaining and winning all the gods, for the
All-gods (Vi,yve DevSA) are all the gods. The
cups of Soma pertain to the All-gods, and so do
the Puroruif formulas pertain to the All-gods, in
order that everything should pertain to the All-
gods.
7. The fifth day is a central A^vamedhika^ one :
at this (sacrifice) he seizes a horse meet for sacrifice,
for the sake of his gaining the sacrificial essence
of the horse.
8. The sixth day is a central Paurusha-^
medhika* one: at this (sacrifice) he seizes men
meet for sacrifice, for the sake of his gaining the
sacrificial essence of man.
9. The seventh day is an Aptory4ma, for the
sake of his gaining all kinds of Soma-sacrifices : at
this (sacrifice) he seizes all kinds of (victims) meet
for sacrifice, both what is animate and what is
^ That is, an Ukthya sacrifice, cf. p. 259, note a; XIII, 5, i, 5 8eqq« * That is, an Atiritra, cf. XIII, 6, i, 9,
Digitized by
420 ^atapatha-brAhmajva.
inanimate. Of those with omenta he offers the
omenta, and of those without omenta they throw
down pieces cut out of the skin*, and of herbs
and trees they do so after cutting them up, —
every kind of food of both the dry and the fresh
he offers, in order to gain every kind of food.
Everything he offers, and to every one he offers
in order to gain and to win everything. The
omenta having been offered at the morning-service,
and in the same way the oblations at the evening-
service, —
ID. The eighth day is a Triwava one*, for the
Tri«ava (stoma) is the thunderbolt, and by means
of the thunderbolt, indeed, lordship (kshatra) is
gained : by means of the thunderbolt he thus gains
lordship.
11. The ninth day is a Trayastri»f5a one*, for
the sake of his gaining a foothold, for the Trayas-
trimsB, (stoma) is a foothold.
12. The tenth day is a ViJva^it Atirdtra with
all the Pr/sh/Aas *, for the sake of his gaining and
winning everything, for the Vi^v^t Atir4tra with
all the FrtshiA^s is everything, and the Sarvamedha
is everything.
13. Now as to the sacrificial fees : whatever there
is towards the middle of the kingdom other than the
property of the Brihma«a, but including land and
' Lit., * after cutting (pieces) out of the skin they throw down.'
• That is, one on which the Trinava (thrice-nine-versed) Stoma is used in chanting.
' That is, one on which the thirty-three-versed hymn-form is used.
* For a Soma-sacrifice with all the rrish/Aa-s&mans, see part iii, introdr p. xx seqq. On the two kinds of Vlrvi^t ek&has, the Agnish/oma and the Atir&tra Virvs^t, see part iv, p. 320, note 2.
Digitized by
XIII KkNDA, 8 ADHYAyA, I BRAhMAJVA, I. 42 1
men, of that the eastern quarter belongs to the
Hotri, the southern to the Brahman, the western to
the Adhvarjru, and the northern to the IJdg&trt;
and the HotWkas share this along with them.
14. Vi^vakarman Bhauvana once performed
this sacrifice, and having performed it he overpassed
all beings, and became everything here ; and verily
he who, knowing this, performs the Sarvamedha, or
who even knows this, overpasses all beings, and
becomes everjrthing here,
15. It was Ka^yapa who officiated in his sacri-
jfice, and it was concerning this that the Earth ^ also
sang the stanza ; — * No mortal must give me away ;
thou wast foolish, Vixvakarman Bhauvana : she (the
earth) will sink into the midst of the water ; vain is
this thy promise unto Kaxyapa.'
Eighth AdhyAya. First BRAHMAi^^A. Funeral Cerkmonies.
I. They now* do what is auspicious for him. They now prepare a burial-place (xmax&na ') for him,
^ Or, the ground, which Vixvakamian Bhauvana gave away as sacrificial fee. On this legend cp. Ait Br. VIII, 3i ; J. Muir, Orig. Sanskrit Texts, vol. i, p. 456 ; vol. iv, p. 369.
' The commentator is at pains to show that ' atha ' here has not the force of 'thereupon' — that is after the performance of the Sarvamedha — but that of introducing a new topic ('Now, they do ...'); and that therefore the directions about to be given are by no means intended to apply only to one who has performed the Sarvamedha, or even to the AgniiHt, or builder of a fire-altar, but also to others.
* Y&ska (Nir. Ill, 5) resolves this word into 'jman' (body) + 'jayana' (couch); whilst Prof. Weber, Ind. Stud. I, p. 189, proposes 'arman' (stone) + 'xayana' (couch). The imajfina, or burial-place, sepufehre, is constructed in the form of a tumulus, or grave-moond.
Digitized by
422 ^atapatha-brAhma^a.
(to serve him) either as a house or as a monument ;
for when any one dies, he is a corpse (^va), and for
that (corpse) food (anna) is thereby prepared, hence
* ^avdnna/ for, indeed, * Javdnna ' is what is mystic-
ally called * smasSinaL.' But ' sm3s&k' also are called
the eaters amongst the Fathers, and they, indeed,
destroy in yonder world the good deeds of him who
has had no sepulchre prepared for him: it is for
them that he prepares diat food, whence it is
'^maidnna,' for '^masinna' is what is mystically
called * smsLsAnsi*
2. Let him* not make it too soon (after the deceased
man's death) lest he should freshen up his sin ; but
let him make it a long time after, as thereby he
obscures the sin; — ^and when people do not even
remember the years (that have passed % as thereby
one causes the sin to pass into oblivion. If they do
remember*, —
* Viz. the Sacrificer, the performer of the funeral rites, being the next of kin.
