' AvaldUa (looks, or possibly, apertures) is the technical designa- tion of the verses V^. S. XXXVII, 14-20 a.
* Viz. the Sacrificer and the priests with the exception of the Prastotr/.
Digitized by
4 70 JPATAPATHA-BR AHMAJVA.
he hath shone/ — for with Sftrya he has indeed shone.
6. * Hail! Agni hath united with his heat,' —
for Agni has indeed united with his heat ; the call
of hail he places first, and the deity last: the
significance of this is the same as before; — 'with
the divine Savitr// — for with the divine Savitr/
he has indeed united; — *with Sftrya he hath
shed light/ — for with Sftrya he has indeed shed
light.
7. These, then, are three *avaklya/ — for there
are three vital airs, the in (and out)-breathing, the
up-breathing, and the through-breathing: it is
thereby that he lays it (the vital air) into him.
8. [Vif. S. XXXVII, 16,] 'The sustainer of
the sky, and of heat upon earth, shineth
forth/ — for as the sustainer of the sky, and of
heat on earth, that (sun, and Mah&vira) indeed
shines forth; — *the divine sustainer of the
gods, he, the immortal, born of heat,' — for
he is indeed the divine sustainer of the gods, the
immortal one, born of heat; — 'grant unto us
speech, devoted to the gods!' — speech doubt-
less is worship: he thus means to say thereby,
'bestow upon us worship whereby we shall please
the gods!*
9. [va^. s. XXXVII, 17; y?%-v. i, 164, 31 ;
X, 177, 3,] *l beheld the guardian, the never-
resting \' — he who shines yonder is indeed the
guardian, for he guards everything here; and he
does not lie down to rest: therefore he says,
' I beheld the guardian, the never-resting ; ' —
^ Or, as Mahtdhara and Sdyana take it, the never-falling.
Digitized by VjOOQ IC
iiir^iiiiw II II ^Mjf«f»''i^ms9mfS^mBSHm9mB0mi»^^gsgi^^
XIV kAa^DA, I ADHYAYA, 4 BRAhMAYA, 1 4. 47!
10. 'Wandering on paths hither and thither/
— for he indeed wanders hither and thither on the
divine^ paths; — 'arraying himself in the gather-
ing and the radiating/ — for he indeed arrays
himself in the gathering (converging) and the
radiating regions, or rays; — *he moveth to and
fro within the spheres/ — for again and again he
wanders moving within these worlds.
11. [Vfi^. S. XXXVII, 18,] *0 lord of all worlds,
O lord of all thought, O lord of all speech,
O lord of every speech!* that is, *0 lord of
all this (universe);' — 'Thou art heard by the
gods, O god Gharma, as a god, guard thou
the gods!' in this there is nothing hidden, so
to speak.
12. *Give thy countenance hereafter to the
divine feast of you two,' — it is with regard to
the two A^vins that he says this, for it was the
A^ns that then restored the head of the sacrifice :
it is them he thus pleases, and therefore he says,
* Give thy countenance hereafter to the divine feast
of you two/
13. * Honey to the two lovers of honey!
honey to the two longing for honey!' — for
Dadhya^/^ the Atharva«a indeed told them (the
A^vins) the Brdhma;»a called Madhu (honey), and
this is their dear resource : it is by means of that
(dear resource) of theirs that he approaches them,
and therefore he says, * Honey to the two lovers of
honey ! honey to the two longing for honey ! '
14. [Va^. S. XXXVII, 19,] 'To the heart
* One might expect ' dafvaU pathfbhiA ' or * devalA patbfbhiA/ which Mahtdhara explains by ' devamfirgai^/
Digitized by
472 DATAPATH A-BRA H MAN A.
(I consecrate) thee, to the mind thee, to the
sky thee, to the sun thee: going upwards
take thou the sacrifice to the gods in
heaven!* in this there is nothing hidden, so to
speak.
15. [V^. S. XXXVII, 20,] 'Thou art our
father: be thou our father!' — for he who
shines yonder is indeed the father, and the
Pravargya is that (sun) : it is him he thus gratifies,
and therefore he says, ' Thou art our father : be
thou our father!' — * Reverence be unto thee:
injure me not!' — it is a blessing he thereby
invokes.
16. Thereupon he uncovers the head of the
(Sacrificer s) wife, and makes her say whilst she
is looking at the Mah&vlra, 'Together with
Tvash/rz will we serve thee: (bestow thou
sons and cattle upon me! bestow thou
offspring upon us! may I remain unscathed
together with my husband!)' — the Pravargya
(m.) is a male, and the wife is a female: a pro-
ductive pair is thus produced.
17. And, verily, whosoever either teaches, or
partakes of, this (Pravargya) enters that life, and
that light: the observance thereof is the same as
at the creation \
Second AdhyAya. First BrAhmaj^a. Thb Boiung of the Gharma, and thb Offsrings.
I. He now offers (the first of) the two Rauhi^a (cakes)*:— (V^. S. XXXVII, 21), 'May the day
^ See p. 458, note i.
' According to the Sfitras and the Taitt. Ar., the southern cake
Digitized by
XIV xAiVDA, 2 adhyAya, I brAhmaj^ta, 4. 473
be pleased with its brightness, the well-
lighted with its light, hail!' with this text
both (cakes are offered) in the morning ; — * May
the night be pleased with its brightness, the
well-lighted with its light, hail!' with this text
both (cakes are offered) in the evening.
2. And as to why he offers two Rauhi»a (cakes),
— the two Rauhi^as doubtless are Agni and Aditya
(the sun), for by means of these two deities sacrificers
ascend (ruh) to heaven.
3. And, indeed, the Rauhiiras are also day and
night, and the Pravargya is the sun: he thus
encompasses yonder sun by the day and the night,
whence he is encompassed by the day and the
night.
4. And, indeed, the Rauhiiras are also these two
is offered at this juncture of the performance, whilst the northern one is offered later on (see XIV, 2, 2, 41). For both cakes one and the same text is used, viz. the first of the two here mentioned at the morning performance, whilst the second is used at the after- noon performance. The cakes, being one-kapSla ones (the two ' rauhi/rahavan! ' ladles serving as kap&las), must be offered entire. Cf. KSty. XXVI, 4, 14 ; 6, 18 ; Apast XV, 10, 10 ; 11, 5 ; 12, 7 ; Taitt. Ar. IV, 10, 4. Though our Brdhma^a expresses itself in a rather peculiar way, its statement, here and at XIV, 2, 2, 41, is perhaps meant to imply the same mode of procedure. If this is the case, the two paragraphs would mean, — ^at this juncture of the two performances he offers the two southern (northern, at XIV, a, 2, 41) cakes, — the two cakes (the southern and the northern one) of the rooming performance requiring the first, and those of the afternoon performance the second, text. It is not impossible, however, that the author intends a different mode of procedure or wishes to leave it purposely vague. If we were to read ' rauhi/am ' for ' rauhinau,' the text would be more in accordance with the practice prescribed in the Sfttras. Cf. also Mahtdh. (on Yig. S. XXXVII, 31) — where read ' rauhi»au ' instead of ' pravargyau ' — who adopts the procedure here explained.
Digitized by
4 74 .yATAPATHA-BRAHMAJyrA,
worlds, and the Pravargya is the sun : he thus
encompasses yonder sun by these two worlds,
whence he is encompassed by these two worlds.
5. And, indeed, the Rauhi^^s are also the two
eyes, and the Pravargya is the head : he thus places
the eye in the head.
6. He now takes a rope, with (Vif . S. XXXVIII,
i), *At the impulse of the divine Savitr/,
I take thee, with the arms of the A^vins,
with the hands of PClshan: Aditi's^ zone
thou art;' — the mystic import of this is the same
as before ^
7. He then calls the cow, whilst stepping behind
the GArhapatya {Vkg. S. XXXVIII, 2), 'Idk,
come hither! Aditi, come hither! Sarasvatf,
come hither!' for the cow is \d^, and the cow is
Aditi, and the cow is Sarasvatl. And he also calls
her by her (real) name, with these (formulas), *N. N.',
come hither!' thus thrice.
8. When she comes, he lays (the rope) round her
(horns), with (Vdf . S. XXXVIII, 3)/Aditi's zone
thou art, Indr4«l's head-band;' — for Indr&»l
is Indra's beloved wife, and she has a most
variegated head-band: 'that thou art' he thereby
means to say, and that he indeed thereby makes
it to be.
9. He then lets the calf to it (to suck), with,
'Pflshan thou art,' — Pfishan, doubtless, is he
that blows here (the wind), for that one supports*
^ The edition omits * adityai,' and reads * devebhyas ' for ' devasya.' • See I, 2, 4, 4 ; 3, i, 15. ' As, for instance, Dhavalf, or Gahg&.
^ Or nourishes, makes grow, inasmuch as it brings about rain (Mahtdhara).
Digitized by
XIV kXnda, 2 adhyAya, I BRAHMAjyrA, 14. 475
(push) all this (universe); and the Pravargya also
is that (wind) : it is him he thus pleases, and there-
fore he says, * POshan thou art/
10. He then leads it (the calf) away* with,
'Afford (milk) for the Gharma!' for the Gharma,
doubtless, is that fluid which this (cow) lets flow:
he thus means to say thereby, * Allow her a share ! '
11. He then causes it to flow into the milking-
bowl, with (Vdf. S. XXXVIII, 4), 'Flow for the
Ajvins!' — with regard to the A^ns he thus says
this, for it was the A^vins who restored the head
of the sacrifice: it is them he thus pleases, and
therefore he says, ' Flow for the Axvins ! '
12. 'Flow for Sarasvatl!' — Sarasvatf, doubtless,
is Speech, and with speech the A^vins then restored
the head of the Sacrifice : it is those (A^vins) he
thus pleases, and therefore he says, ' Flow for
Sarasvatl ! '
13. 'Flow for Indra!' — for Indra is the deity
of the sacrifice, and it was indeed by him who is the
deity of the sacrifice that the A^vins then restored
the head of the sacrifice : it is them he thus pleases,
and therefore he says, ' Flow for Indra! *
14. The (spilt) drops he then consecrates with,
'Hail, possessed of Indra! hail, possessed
of Indra!' for Indra is the deity of the sacrifice:
he thus pleases him who is the deity of the
sacrifice, and therefore he says, ' Hail, possessed
of Indra! hail, possessed of Indra!* Thrice he
says it, for threefold is the sacrifice. The call
of ' hail ! ' he places first, and the deity last : the
significance of this is the same as before.
* Whilst the calf is sucking, he secures the cow by tying together her hind legs.
Digitized by
476 SATAFATHA'BRkuUANK.
15. He then touches her udder \ with (VSjf. S.
XXXVIII, 5; Hig'V. I, 164, 49), 'This ever-
flowing, grateful udder of thine,' — that is to
say, * This udder of thine placed in secret ^ ; * —
'treasure-giving, wealth-granting, bountiful,'
— that is to say, * which is a giver of treasures,
a granter of wealth, and precious;' — 'whereby
thou furtherest all desirable things,' — that
is to say, 'whereby thou supportest all the gods
and all creatures;' — 'O Sarasvatl, move that
hither for us to suck,' — Sarasvatl, doubtless, is
Speech, and so is this (cow) which yields the
Gharma milk; and Speech is worship: thus he
means to say, ' Grant us worship whereby we may
please the gods/ He then steps up to the site
of the Girhapatya with, ' I pass along the wide
aerial realm,' — the mystic import of this is the
same as before ^
16. He then takes the two lifting-sticks*, with
(V^. S. XXXVIII, 6), 'The Giyatrt metre
thou art, — the Trish/ubh metre thou art,* —
he thus takes them with both the G&yatrl and
the Trish/ubh metres ; — 'with heaven and earth
I encompass thee,' — for the two lifting-sticks are
indeed these two, heaven and earth ; and the
' Or, one of the teats (stanam) ; according to Mahtdhara, the part is used for the whole ; and the Kdxrva recension indeed reads * stanin ' (the teats) ; of. Kdty. XXVI, 5, 7, comm.
* The author apparently derives '/ajaya' {? perennial, inex- haustible) from * st,' to lie, sleep, as does Mahtdhara.
