* The same Sdman is sung when they betake themselves to the expiatory bath at the end of the Soma-sacrifice, cf. IV, 4, 5, 8 where the stobha had better be altered to 'ahdvo' (though the Sandhi in the text is the same as of ' ahavas '). As on that former occasion, all the priests, as well as the Sacrificer, join in the finale.
' In doing so, they take the Pravargya-vessels and implements along with them.
' Hardly Ms suffering pain,' as it was taken at IX, 2, i, 19 ; though 'juru^&ana' and 'suk' evidently refer to internal heat, or passion, cf. p. 464, note 4, p. 468, note i. [44] K k
Digitized by
498 JATAPATHA-BRAHMAiVA.
of soothing — it does not injure this (earth) : let him therefore set it out on an island.
15. But let him rather set it out on the Uttara-
vedi^; for the Uttara-vedi is the sacrifice, and the
Pravargya is its head : he thus restores to the
sacrifice its head.
16. The first Pravargya (pot) he sets out so
as to be close to (the front side of) the navel
(of the Uttara-vedi), for the northern (upper) navel
is the voice, and the Pravargya is the head : he thus
places the voice in the head.
17. [He does so, with Vfi^. S. XXXVIII, 20.]
*The four-cornered,* — four-cornered, indeed, is
he who shines yonder, for the quarters are his
corners : therefore he says, ' Four-cornered ' ; —
18. — 'Mighty navel of the divine order/ —
the divine order being the truth, he thereby means
to say, *The mighty navel of the truth;' — *that
mighty one (be) unto us of all life,' — 'that
mighty one (be) unto us (a bestower) of the com-
plete (term of) life,' he thereby means to say * ;
' Kityiyana only lays down the rule that, in the case of the sacrifice not heing accompanied with the building of a fire-altar, the Pravargya apparatus should be removed to the Uttara-vedi ; whilst, in the case of one who likewise performs the Agniiayana, he would doubtless follow the indication already laid down in the Br&hmana, IX, 2, i, 19; viz. that the pot may be removed to an island, but should rather be deposited on the fire-altar (in which case, however, the * setting out ' of the apparatus would apparently have to be deferred till after the performance of the Soma-sacrifice). Apastamba treats of the Uttara-vedi as the place where the imple- ments are to be deposited, but finally he allows an option of other places, including an island, but not the fire-altar.
' The words ' sa nzh sarvdyu^ saprathi^,' being here used as explanatory of * sa no vijv&yuA saprathiA,' have probably got by mistake into the Samhitd.
Digitized by
XIV KkNDA, 3 ADHYAyA, I BkAHMAiVA, 22. 499
19. — 'from the hatred, from the guile/ — in
this there is nothing hidden, so to speak ; — * of him
of another law, let us free ourselves!' — another
law, indeed, is his (Pravargya's and the Sun's), and
another that of men ^ : therefore he says, * Of him
of another law, let us free ourselves.' In this way
the other two (pots are placed) east of it : this is
threefold, for the head is threefold *.
20. In front thereof (he places) the reserve (lump
of) clay, whereby he puts flesh upon it (Pravargya) ;
on the two sides thereof the two lifting-sticks, whereby
he gives two arms to it ; and on the two sides yet
further away the two Rauhi^a offering-ladles, where-
by he gives two hands to it.
21. On the left (north) side (he places) the spade,
for there is its place of rest; on the right (right)
side the imperial throne, for there is its place of
rest; on the left side the black antelope-skin, for
there is its place of rest; on all sides (save the
front side) the fans, for, the fans being the vital
airs, he thereby bestows vital airs on it; there
are three of them, for there are three vital airs,
the out- (and in-) breathing, the up-breathing, and
the through-breathing: it is these he thus bestows
on him.
22. He then puts the cords and halter on the supporting-tray, and places (the latter) behind (the
* The author evidently understands the text more in accordance with Mahidhara's interpretation which makes * anyavratasya ' to refer to the Supreme Spirit (paramdtmi) whose law, or ways, are diflFerent from men's, and construes it with * saj^ima ' (we serve, are devoted, to that righteous one). The preceding part of the half- verse he would thus take independently of this ; — * Away hatred I away guile I '
• Viz. consisting of bone, skin, and hair.
K k 2
Digitized by
500 ^ATAPATHA-BRAHMAJVA.
navel) with its point towards the east: a belly
he thus gives to it. On the two sides thereof
the two milking-bowls (pinvana) : two testicles he
thereby gives to it, for by means of his testicles
the male overflows (pinv). Behind (them he
places) the post and peg: whereby he gives two
thighs to it; behind (them) the two Rauhi«a-
plates, whereby he gives two knees to it; and as
to their being single plates, it is because these
knees consist, as it were, of single plates (bones).
Behind (them) the two poking-sticks (dhr/sh/i),
whereby he gives two feet to it, for with the feet
one strikes out boldly (dhr/sh/am). On the left
side the two mounds^ used in the performance,
for there is their place of rest ; on the right side
the Mdr^ltya 2, for there is its place of rest
23. He then pours milk into that (chief pot),
with (VA^. S. XXXVIII, 21), * This, O Gharma,
is the contents of thy bowels,' — the contents
of the bowels being food, it is food he thus puts
into it; — 'Grow thou, and fill out thereby!' —
in this there is nothing hidden, so to speak; —
* and may we ourselves grow, and fill out!* — it
IS a blessing he thereby invokes.
24. Let him not pour in all (the milk), lest the
food should turn away from the Sacrificer. — He
leaves over half of it or more ; and on that same
afternoon he pours it to the fast-milk, and hands
it to the Sacrificer : thereby he bestows food upon
' That is, the sand used for them, and brought thither in vessels.
• That is, the sand of the ' mound of remains ' (u>t>Wish/akhara), see p. 489, note 3.
Digitized by
XIV KkNDA, 3 ADHyAyA, I BrAhMAJVA, 28. 50I
the Sacrificer, and thus, indeed, food does not turn away from the Sacrificer.
25. He then sprinkles it (the Pravargya apparatus)
with water : water being a means of appeasement,
he thus appeases it; he sprinkles it all over: all
over he thus appeases it ; three times he sprinkles,
for threefold is the sacrifice.
26. He then says (to the Prastotr^*), * Sing the
Varshfihara S&man!' — the fallow stallion^ (v;^/shi
hari^) doubtless is he who shines yonder, and the
Pravargya also is that (sun) : it is thus him he
thereby pleases, and therefore he says, *Sing the
Vfirshihara S&manM'
27. They then cleanse themselves at the pit.
With {Y&a-. S. XXXVHI, 23), *May the waters
and plants be friendly unto us,' he takes
water in his joined hands ; for water is a thunder-
bolt: he thus makes a covenant with the thunder-
bolt;— and with, * May they be unfriendly unto
him who hateth us, and whom we hate!*
let him sprinkle it in whatever direction he who
is hateful to him may be, and he thereby over^
throws him.
28. He (the Sacrificer) then steps out towards
the north-east, with (Vif. S. XXXVHI, 24), * From
out of the gloom have we risen,' — ^gloom is
* Or, bull.— The Vsl^. S. (XXX VIII, 22) here inserts the verse i?/g-v. IX, 2, 6, to be used during the sprinkling, — ' The fallow stallion hath whinnied — or, the fallow bull hath roared — the mighty one, beautiful as Mitra, /^ water-holding vessel hath shone like unto the sun.' The italicised words, evidently added to suit the MahS- vtra vessel, are wanting in the Rik.
» Kfity. XXVI, 7, 36 (doubtless in accordance with anothei fdkhi) also prescribes here the Ish/lhotrfya Sdman.
Digitized by
502 ^ATAPATHA-BRAHMAiVA.
evil: it is gloom, evil, he thus drives away; —
•beholding the higher light/ — this (terrestrial)
world is higher than the water : it is on this world
he thus establishes himself; — 'God Sftrya, with
the gods, the highest light,' — Sftrya, the highest
light, is the heavenly world : it is in the heavenly
world he thus finally establishes himself. He walks
along without looking back, and puts a log of wood
on the Ahavanlya\ with (V4f. S. XXXVIII, 25),
*A kindler thou art, fire thou art: lay thou
fire into me!' it is a blessing he thereby invokes.
29. And at a continued pressing of Soma they
also perform the Gharma of curds and whey
(Dadhi-gharma), — for Soma is the sacrifice, and
the Pravargya is its head : he thus restores to the
sacrifice its head, — at the midday-pressing, for that
— to wit, the midday-pressing — is Indra's special
pressing : he thus pleases him in his own share ; —
when the M4dhyandina-pavam4na has been chanted,
for the Midhyandina-pavamAna is the breath : it is
breath he thereby lays into him ; — ^with the Agni-
hotra-ladle, for the Agnihotra is the mouth of sacri-
fices : he thus puts a mouth in the head.
30. On its being brought, he says, * HotAr, speak
what thou hast to speak ! ' for the Hotrt speaks
on this occasion. Then, stepping up, he says,
* Cooked is the offering-food ; ' for cooked, indeed,
it is. Having stepped across (behind the Aha-
vanlya), and called for the .Srausha/, he says,
* Pronounce the offering-formula ! ' and offers on the Vasha/ being uttered. When the Vasha/ is
^ The Sacrificer's wife (according to another j&khi) also silently puts one on the G&rhapatya fire.
Digitized by
XIV kAjvda, 3 adhyAya, i brAhmajva, 34. 503
repeated, he brings the draught, and hands it to the Sacrificer.
31. Having solicited an invitation^ (and received
an answer from the priests), he drinks of it, with
(Vfi^. S. XXXVIII, 27), 'May there be in me
that great energy,' — a great energy, indeed, is
he who shines yonder; — *in me the fitness, in
me the intelligence/ — fitness and intelligence
he thus secures to himself; — 'the Gharma of
triple fires shineth,* — for this Gharma of triple
fires indeed shines; — * together with the shining
light,' — for together with the shining light (the
sun) it indeed is; — * together with the fire, the
Brahman,* — for together with the fire, the Brah-
man, it indeed is;— (Vd^. S. XXXVIII, 28), 'The
seed of the milk hath been brought,' — for
this is indeed the seed of the milk that has been
brought; — *may we obtain the milking thereof
year after year!' — it is a blessing he thereby
invokes. They then cleanse themselves at the pit :
the significance of this is the same as before.
32. Now, then, as to the sacrificial gifts. The
gold plate he gives to the Brahman ; for the Brah-
man is seated, and gold is settled ^ glory : therefore
he gives the gold plate to the Brahman.
33. And that cow which yielded the Gharma-
milk he gives to the Adhvaryu ; for scorched, as
it were, is the Gharma, and the Adhvaryu comes
forth (from the sacrificial ground) like something
scorched ^ : therefore he gives it to the Adhvaryu.
34. And that cow which yielded the Sacrificer's
* See p. 489, note 2.
^ Lit., lying, i. e. not standing or moving.
» Cf. XI, 2, 7, 32.
Digitized by
504 iSATAPATHA-BRAHMAiVA.
fast-milk he gives to the Hotrt; for the Hotri is
the sacrifice, and the Sacrificer also is the sacrifice :
therefore he gives it to the Hotrt.
35. And that cow which yielded the fast-milk for
the (Sacrificer's) wife he gives to the chanters, for it
is they, the Udg^t^^s, that do, as it were, the wife's
work on this occasion : therefore he gives it to the
chanters,
36. 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 BrAhmajva. Expiatory Ceremonies.
1. Now this — to wit, the sacrifice — is the self
of all beings, and of all gods : after its successful
consummation the Sacrificer prospers in offspring
(or, people) and cattle; but he whose Gharma
(pot) is shattered is deprived of his offspring and
cattle. In that case there is an expiation.
2. He offers an oblation of a full (spoon of ghee) ;
for the full means everything: with everything he
thus heals whatever has been unsuccessful in the
sacrifice.
3. [He offers, with VA^. S. XXXIX, i,] 'Hail
to the vital airs with their over-lord!' — the
over-lord of the vital airs, doubtless, is the mind
(soul), for in the mind all the vital airs are
established : it is thus by means of the mind that
he thereby heals whatever has been unsuccessful
in the sacrifice,
