* Viz. as at I, i, 2, 4. — According to K&ty. XXVI, 5, 10 seq., the Hotr; says, * Arise, Brahma^aspati I ' whereupon the Adhvar}^! rises ; and the Hotri again calling, * Hasten up with the milk I ' he steps up to the Gdrhapatya.
* See p. 458, note i.
Digitized by
XIV kA/vda, 2 adhyAya, I brAhmaa^a, 20. 477
Pravargya is the sun : he thus encompasses yonder
sun within these two, heaven and earth. There-
upon (having lifted up the pot) he sweeps it clean
with a branch of reed grass : the mystic import
of this is the same as before.
17. He then puts it on the 'supporting' tray*
with, *By the air I support thee/ — for the
'supporting* tray is the air, since everj^hing here
is supported by the air ; and the * supporting ' tray
also is the belly, for all food and drink here is
supported (held) by the belly: therefore he says,
* By the air I support thee.'
18. He then pours in the goat's milk*; for that
(Mahivlra pot) when heated, becomes glowing: he
thus soothes it, and when soothed he pours the
cow's milk into it —
19. With, *0 Indra and ye A^vins!' — for
Indra is the deity of the sacrifice, and he thus
pleases him who is the deity of the sacrifice ; and
'Ye Arvins' he says, because the Ar^rins at that
time restored the head of the sacrifice, and it is
them he thus pleases : therefore he says, * O Indra
and ye Aivins ! '
20. *0f bees' honey' — this is indeed honey; —
* drink ye the Gharma (hot draught),' — that is
to say, 'drink ye the liquor;' — 'ye true ones,' —
those (deities) are indeed true (vasu), for it is
* The * upayamant ' is apparently a kind of bowl, or hollow tray of hard (udumbara) wood, somewhat larger than the (bowls of the) spoons or ladles used on this occasion, and, indeed, also itself used as such.
" Whilst the Adhvaryu was milking the cow into the earthen bowl (pinvana), his assistant, the Pratiprasthfitr/, silently milked a goat tied to the peg.
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478 ^ATAPATHA-BRAHMAJyrA.
they that maintain (visaya) all this (universe);—
'worship ye, vkil' thus this comes to be for him
as if it were offered with the Vasha/-call.
21. *Hail to Sflrya's ray, the rain-winnerM'
— for one of the sun s rays is called * rain-winner,'
whereby he supports all diese creatures : it is that
one he thus pleases, and therefore he says, * Hail
to Sflrya s ray, the rain-winner ! ' The call of hail
he places first, and the deity last : the significance
of this is the same as before \
22. 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 BrAhmaya.
I. And when the Hotri recites this (verse), * Let
Brahmawaspati go forward, let the goddess
SdnritSi go forward,' — the Adhvaryu, stepping
forward, makes offering (by muttering) the wind-
names. For at this time the gods were afraid
lest the Rakshas, the fiends, might injure that
(Pravargya) of theirs in the middle (of the sacrifice) :
they offered it with the Svfih4-call before (its being
taken to) the Ahavaniya, being thus offered they
offered it (again) in the fire; and in like manner
does this one now offer it with the SvihA-call before
• According to Taitt. Ar. IV, 8, 4 ; Apast. XV, 10, a, this formula is addressed to the steam rising from the Mahdvtra pot — it being accordingly modified to 'I offer thee to Sfirya's ray, the rain*, winner.'
• XIV, I, 3, 26.
• See p. 458, note i.
Digitized by
XIV KkNDA, 2 ADHYAyA, 2 BRAhMAYA, 6. 479
(its being taken to) the Ahavanlya, and being thus offered he offers it (again) in the fire,
2. [V^. S. XXXVIII, 7,] ' To the wind Ocean
(I offer) thee, hail!' — the (aerial) ocean (samudra)
indeed is he who blows here, for from out of that
ocean all the gods and all the beings issue forth
(samud-dru): it is to him (V&yu, the wind) he thus
offers it, and therefore he says, * To the wind Ocean
(I consecrate) thee, hail!'
3. *To the wind Flood — thee, hail!' — the
flood (sarira) indeed is he who blows here, for
from out of that flood all the gods and all the
creatures come forth together (saha Irate) : it is
to him he thus offers it, and therefore he says, * To
the wind Flood — thee, hail ! *
4. *To the wind Unassailable — thee, hail!
To the wind Irresistible — thee, hail!' — un-
assailable and irresistible indeed is he who blows
here: it is to him he thus offers it, and therefore
he says, *To the wind Unassailable — thee, hail!
To the wind Irresistible — thee, hail!'
5. 'To the wind Favourable — thee, hail!
To the wind Ogress-ridder — thee, hail!' —
favourable and an ogress-ridder indeed is he who
blows here : it is to him he thus offers it, and there-
fore he says, * To the wind Favourable — thee, hail !
To the wind Ogress-ridder — thee, hail ! '
6. [VS^. a XXXVIII, 8,] 'To Indra, accom-
panied by the Vasus and Rudras, (I offer)
thee, hail!' — Indra indeed is he who blows here;
it is to him he thus offers it, and therefore he says,
' To Indra — thee ;' and when he says, * accompanied
by the Vasus and Rudras,' thereby he allows a share
to the Vasus and Rudras along with Indra ; and,
Digitized by
480 ^ATAPATHA-BRAHMAJVA,
moreover, it is thereby made to be like the morning Soma-pressing, and the midday-pressing *.
7. 'To Indra, accompanied by the Adityas,
— thee, hail ! ' — Indra indeed is he who blows here :
it is to him he thus offers it, and therefore he says,
' To Indra — thee ; ' and when he says, ' accompanied
by the Adityas,' thereby he allows a share to the
Adityas along with Indra ; and, moreover, it is made
like the evening-pressing K
8. *To Indra, the slayer of the evil-minded,
— thee, hail ! ' — Indra indeed is he who blows here:
it is to him he thus offers it, and therefore he says,
*To Indra — thee;' and as to his saying, *to the
slayer of the evil-minded,' the evil-minded one
being an enemy, he thereby means to say, ' To
Indra, the slayer of enemies, — thee!' This is his
(Indra's) special share : even as there is a share for
a chiefs so is this his (share) apart from the (other)
gods.
9. *To Savitre, accompanied by the /?^'bhus,
the Vibhus (lords), and the VA^as (powers), —
thee, hail!' — Savitrz (the sun) indeed is he who
blows here: it is to him he thus offers it, and
therefore he says, *To Savitr/, accompanied by
the i?/bhus, the Vibhus, and the VAfas, — thee!*
He thus allows a share therein to all the gods along
(with Savitr^).
ID. *To Br/haspati, accompanied by the
All-gods, — thee, hail!* — Brthaspati indeed is
he who blows here : it is to him he thus offers
' See III, 4, 5, I, where it is stated that the morning-pressing belongs to the Vasus, the midday-pressing to the Rudras, and the third pressing to the Adityas.
■ Or, for the best (or eldest brother). Cf. Ill, 9, 4, 9.
Digitized by
XIV kXnda, 2 adhyAya, 2 brXhuana, 14. 481
it, and therefore he says, *To B/Vhaspati — thee;*
and when he says, ' accompanied by the All-gods,'
he thereby allows a share therein tb all the gods
along (with Bre'haspati).
1 1. [V^. S. XXXVIII, 9,] * To Yama, accom-
panied by the Angiras and the Fathers, —
thee, hail!' — Yama indeed is he who blows here:
it is to him he thus offers it, and therefore he says,
'To Yama — thee;' and as to his saying, 'accom-
panied by the Angiras and the Fathers,' — ^when
the sacrifice had its head cut off, its life-sap flowed
away, and went to the Fathers, — the Fathers being
three in number * : thus it is to these he thereby
allows a share along (with Yama).
12. These are twelve names, — twelve months are
in a year, and the year is he that shines yonder, and
the Pravargya also is that (sun) : thus it is him
he thereby pleases, and therefore there are twelve
(names).
13. He then pours (the spilt milk and ghee)
from the tray into the Mah&vlra (pot) with, 'Hail
to the Gharmal' — the Gharma (hot draught)
is he who shines yonder, and the Pravargya
also is that (sun): thus it is him he thereby
pleases, and therefore he says, 'Hail to the
Gharma!' — the call of 'hail I' he places first, and
the deity last : the significance of this is the same
as before*.
14. When it has been poured in, he mutters,
'Hail, the Gharma to the Fathers!' When
the sacrifice had its head cut off, its life-sap flowed
* See p. 465, note 2. • See XIV, i, 3, 26.
Digitized by
482 ^atapatha-brAhma^a.
away, and went to the Fathers — ^the Fathers being
three in number : it is these he thus pleases. The
call of * hail ! * he places first, and the deity last : the
significance of this is the same as before.
15. He recites no anuv&kyd (inVitatory) formula,
for once for all the Fathers have passed away:
therefore he recites no anuvikyfi. Having stepped
across \ and called (on the Agnfdhra) for the
K^rausha/ ^, he (the Adhvaryu) says (to the Hotri),
* Pronounce the offering-formula (y^ify^) of the
Gharma ; ' and on the Vasha/-call being uttered
he offers —
16. With (Vfif. S. XXXVIII, 10), 'All regions
(hath he worshipped), seated in the south,' —
that is to say, * every region (has he worshipped),
seated on the south;' — *all gods hath he wor-
shipped here,' — that is, 'every god has he
worshipped here;' — *of the sweet Gharma, con-
secrated by Sviha (hail!), drink ye, O A^vins!'
— with regard to the A^vins he says this ; for the
A^ins restored the head of the sacrifice : it is them
he thus pleases. The call of * hail ! ' he places first,
and the deity last : the significance of this is the
same as before.
17. And, having offered, he (thrice) shakes (the
MahAvlra) upwards, with (VAf. S. XXXVIII, 11),
'In heaven place thou this sacrifice! this
sacrifice place thou in heaven!' — for the
Gharma (hot milk-draught), the sacrifice, is yonder
sun, and he indeed is * placed' in the hes^vens, is
^ Viz. past the Ahavantjra, along its back (or western) side, to the south side of the fire.
' See part i, p. 132, note; III, 4, 4, 11 seqq.
Digitized by
XIV kXnDA, 2 ADHYAyA, 2 BRAHMAyA, 21. 483
established in the heavens : it is thus him he
thereby pleases, and therefore he says, * In heaven
place thou this sacrifice! this sacrifice place thou
in heaven ! ' On the repetition of the Vasha/, he
offers —
18. With, *Hail to Agni, worthy of sacri*
ficeT — this is in lieu of the Svish/akm (offering),
for Agni is the maker of good offering; — 'may
blessing result from the sacrificial texts!*
for by the sacrificial texts that (sun) is established
(as the Mah&vlra) in this world: thus it is them
he thereby pleases. The call of * hail ! ' he places
first, and the deity last : the significance of this is
the same as before.
19. The Brahman (priest) pronounces theanuman-
tra^a (formula of consecration) ; for the Brahman is
the best physician among the officiating priests:
thus he heals this sacrifice by means of him who
is the best physician among the priests.
20. [He does so, with Y&g. S. XXXVIII, 12,]
•O A^vins, drink ye the Gharma!'— with regard
to the A^ns he says this, for the A^ins restored
the head of the sacrifice : it is them he thus
pleases.
