" See p. 458, note i.
Digitized by VjOOQ IC
xnr kAnda, 3 adhyAya, 2 brAhmajva, 12. 505
4. *To the Earth hail!' — the earth, doubtless,
IS a place of abode for all the gods : it is thus by
means of all the deities that he heals whatever has
been unsuccessful in the sacrifice.
5. *To Agni haiir — Agni, doubtless, is the self
of all the gods : it is thus by means of all the deities
that he heals whatever has been unsuccessful in the
sacrifice.
6. 'To the Air hail!' — the air, doubtless, is
a place of abode for all the gods : it is thus by
means of all the deities that he heals whatever
has been unsuccessful in the sacrifice.
7. *To V4yu hail!*— Viyu (the wind), doubt-
less, is the self of all the gods : it is thus by means
of all the deities that he heals whatever has been
unsuccessful in the sacrifice.
8. * To the Sky hail!' — the sky, doubtless, is
a place of abode for all the gods : it is thus by
means of all the deities that he heals whatever has
been unsuccessful in the sacrifice.
9. 'To Sflrya hail!' — Sflrya (the sun), doubt-
less, is the self of all the gods : it is thus by means
of all the deities that he heals whatever has been
unsuccessful in the sacrifice.
ID. [V^. S. XXXIX, 2,] 'To the Regions
hail ! ' — the regions, doubtless, are a place of abode
for all the gods: it is thus by means of all the
deities that he heals whatever has been unsuccessful
in the sacrifice.
11. 'To A'andra hail!' — A'andra (the moon),
doubtless, is the self of all the gods : it is thus by
means of all the deities that he heals whatever has
been unsuccessful in the sacrifice.
12. 'To the Nakshatras hail!' — the Nak-
Digitized by
506 • 5ATAPATHA-BRAHMAiVA.
shatras (lunar asterisms), doubtless, are a place
of abode for all the gods : it is thus by means of
all the deities that he heals whatever has been
unsuccessful in the sacrifice.
13. *To the Waters hail!' — the waters, doubt-
less, are a place of abode for all the gods : it is thus
by means of all the deities that he heals whatever
has been unsuccessful in the sacrifice.
14. *To Varu«a hail!' — Varu;?a, doubtless, is
the self of all the gods : it is thus by means of all
the deities that he heals whatever has been unsuc-
cessful in the sacrifice.
15. *To the Navel hail! To the Purified
one^ hail!' — This is undefined, for undefined is
Pn^pati, and Pra^fipati is the sacrifice : it is thus
Pra^pati, the sacrifice, he thereby heals.
16. These are thirteen oblations, — for there are
thirteen months in the year, and the year is Pra^-
pati, and Prs^pati is the sacrifice: it is thus
Pra^pati, the sacrifice, he thereby heals.
17. [V&^. S. XXXIX, 3,] *To the Voice
hail!' — a mouth he thereby gives to it; — * to the
Breath hail! to the Breath hail!' — two nostrils
(a nose) he thereby gives to it; — *to the Eye
hail! to the Eye hail!' — two eyes he thereby
gives to It; — *to the Ear hail! to the Ear
hail!' — two ears he thereby gives to it.
18. These are seven oblations, — now seven in
number are these vital airs in the head : it is
them he thereby gives to it. He offers a last
oblation of a full (spoon), — the full means every-
' Mahidhara takes ' pQta' in the sense of ' the purifier (jodhaka)' and apparently the name of a god (as he does also the Navel (n^bhyai devatdyai)).
Digitized by
XIV KANDA, 3 ADHYAYA, 2 BRAHMAi\^A, 23. 507
thing : with everything he thus heals whatever has been unsuccessful in the sacrifice, —
19. With (V4f. S. XXXIX, 4), *The mind's
purpose,' — by the mind, indeed, everything is
gained here : by the mind he thus heals whatever
has been unsuccessful in the sacrifice; —
20. *The truth of speech may I freely
obtain,' — by speech everything is gained here:
by speech he thus heals whatever has been
unsuccessful in the sacrifice; — 'may the form
of cattle, the essence of food, fame, and
prosperity accrue unto me, hail!' — a blessing
he thereby invokes.
21. Thereupon, having pounded that spare
(clay), and mixed it with powdered clay, he makes
(a pot) in proper form, and bakes it in proper
form for the purpose of the ' setting out ' ; and
let him perform (the sacrifice) with whichever of
the two reserve (pots) may be firm.
22. The Pravargya, indeed, is the year; for the
year is everything, and the Pravargya is every-
thing: when it is placed on the fire then it is
spring; when it is burning-hot then it is summer;
when it is flowing over then it is the rainy
season; — but, indeed, when the rains overflow, all
the gods and all beings subsist thereon; and,
verily, the rains overflow for him who thus knows
this.
23. The Pravargya, indeed, is these worlds, for
these worlds are everything, and the Pravargya
is everything: when it is placed on the fire then
it is this (terrestrial) world; when, it is burning-
hot then it is the air-world; and when it flows
over then it is yonder (heavenly) world; — but,
Digitized by
5o8 ^atapatha-brAhmajva.
indeed, when yonder world overflows, all the gods
and all beings subsist thereon ; and, verily, yonder
world overflows for him who thus knows this.
24. The Pravargya, indeed, is those deities —
Agni, Viyu, and Aditya; for those deities are
everything, and the Pravargya is ever)^hing : when
it is placed on the fire then it is Agni ; when it is
burning-hot then it is V4yu (the wind); and when
it flows over then it is Aditya (the sun); — ^but,
indeed, when yonder sun overflows, all the gods
and all beings subsist upon him ; and, verily, yonder
sun overflows for him who thus knows this.
25. The Pravargya, indeed, is the Sacrificer, his
own self, his ofispring (or people) and cattle ; for
the Sacrificer is everything, and the Pravargya is
everything: when it is placed on the fire then it
is his own self; when it is burning-hot then it is
his offspring ; and when it flows over then it is his
cattle ; — but, indeed, when the cattle overflow (with
milk) all the gods and all beings subsist thereon;
and, verily, the cattle overflow for him who thus
knows this.
26. The Pravargya, indeed, is the Agnihotra, for
the Agnihotra is everything, and the Pravargya is
everything: when it (the Agnihotra milk) is put
on the fire then it is the (Gharma) placed thereon ;
when it is ladled out then it is the burning-hot
(Gharma); and when it is offered then it is the
overflowing (Gharma) ; — but, indeed, when the Agni-
hotra overflows all the gods and all beings subsist
thereon; and, verily, the Agnihotra overflows for
him who thus knows this.
27. The Pravargya, indeed, is the New and Full- moon sacrifices ; for the New and Full-moon sacrifices
Digitized by
XIV KkNDAy 3 ADHYAyA, 2 BRAHMAi^rA, 30. 509
are everything, and the Pravargya is everything:
when it (the havis) is put on the fire then it is the
(Gharma) placed thereon ; when it is standing ready
then it is the burning-hot (Gharma); and when it
is offered then it is the overflowing (Gharma) ; —
but, indeed, when the New and Full-moon sacrifices
overflow all the gods and all beings subsist thereon ;
and, verily, the New and Full-moon sacrifices over-
flow for him who thus knows this.
28. The Pravargya. indeed, is the Seasonal sacri-
fices, for the Seasonal sacrifices are everything, and
the Pravargya is everything: when it (the havis)
is put on the fire then it is the (Gharma) placed
thereon; when it is standing ready then it is the
burning-hot (Gharma) ; and when it is offered then
it is the overflowing (Gharma) ; — but, indeed, when
the Seasonal sacrifices overflow then all the gods
and all beings subsist thereon; and, verily, the
Seasonal sacrifices overflow for him who thus
knows this.
29. The Pravargya, indeed, is the Animal sacri-
fice, for the Animal sacrifice is everything, and the
Pravargya is everything : when it (the meat) is put
on the fire then it is the (Gharma) placed thereon ;
and when it is standing ready then it is the burning-
hot (Gharma) ; and when it is offered then it is the
overflowing (Gharma); — but, indeed, when the animal
offering overflows all the gods and all beings subsist
thereon ; and, verily, the animal offering overflows
for him who thus knows this.
30. The Pravargya, indeed, is Soma, for Soma
is everything, and the Pravargya is everything :
when it is poured out then it is the (Gharma)
placed on the fire; when it is drawn (into the
Digitized by
510 iSATAPATHA-BRAHMAiVA.
cups) then it is the burning-hot (Gharma) ; and
when it is offered then it is the overflowing
(Gharma); — but, indeed, when Soma overflows all
the gods and all beings avail themselves thereof;
and, verily, Soma overflows for him who thus
knows this ; and, verily, no sacrifice whatever is
offered without the Pravargya for him who thus
knows this.
31. And, verily, whosoever either teaches, or
partakes of, this (Pravargya) enters that life, and
that light: the observance of the rule thereof is
the same as at the creation K
^ See p. 458, note i.
Digitized by
INDEX TO PARTS III, IV, AND V.
(KAiVZ?AS V— XIV.)
abhi^it, Soma-day, Part IV, page 33 in.
abbiplaya-shaJSaha. Ill, introd. xni;
V, 148; is tne established (re-
gular) sba^/aha, 149 ; used bv
Adityas when contending with
Afigiras, 152 ; etymology, 15a,
16a.
abhisheka, III, 68; the 'Vasor
dhira' and VS^^aprasavtya ob-
lations performed on completed
fire-altar are a consecration-
ceremony superior to the ordi-
nary one, IV, ai3 seq. ; and in-
cludirg the consecration of both
R^asQya and V^peya, 325.
abhisheianiya, III, intrond. xxvi; 68 seq. ; stotras of, 69.
abhtvarta-siman, III, 16.
abhri (spade), lies on left side of
Ahavantya, III, 199; made of
bamboo, 199.
adibhya-graha, is speech, up-breath- ing, ear, V, 105; etymology,
idira, plants, how produced, V, 4 5 1 ;
spdt^ka, 451 ; they are fragrant
and blaze up in fire, 45 a.
adhrigu, litany, V, 385-6.
adhvan, ghee-offering to, in the house of the courier, III, 64.
Adhvaryu, seated towards east. III,
108 ; his fee at Darapeya a
golden mirror, 119; their fee
a sterile cow for pa^/(abila ob-
lation to Mitra-Varu;ia, laa;
spreads the sacrifice, 1 4 a ; his fee
at Sautrdmajst three garments ;
the Ajvins the Adhvaryus of
the gods, IV, 23; sings the
SImans over the completed
altar, 1 81 ; in drawing the Soma-
cup he takes Pra^lpati's vital
fluid, 282 ; must pronounce his
Y^us indistinctly, 340 ; is sum-
mer whence he is as if scorched,
V, 45 ; how he is to step past
the vedi when calling or having
called for the jrausha/, 57-
8 ; initiated by Pratiprasthltri
for sattra, as the mind, 136;
they drink the A/vina cup of
SautrlmaA), the Arvins being
the Adhvaryus of the gods, 245 ;
is scorched, as it were, 503.
Aditi, by sixteen syllables gains the
sho</aja-stoma, 1 1 1, 40 ; iaru to,
. 60 ; is this earth, 60, 378 ; V, 6,
1 8 1,2 9 3 ; the wife of the gods,1 1 1,
60 ; uru/armi (of wide shelter),
90; Aditi and Diti, 93; prayu-
g^ havis (pap), 125 ; reddish-
white cow pregnant with calf
her victim at oblation of teams,
125 ; is speech, 237 ; offers fire-
pan to her sons, the gods, 238 ;
gives (dad) everything here, 378;
back of Aditi (the earth), IV, 27;
Aditi and Pfishan, connected
with trinava-stoma, 69 ; ruler of
the Fathers, 74 ;~(additional)
pap at New moon, V, 5, 6 ; paps
at Sautramaj^i, 213 n., 268.
Aditya (the sun), even rising bums
up plants, II 1, 78 ; how created,
148; his union with sky, 149;
with him the Adityas placed in
sky, 150; is the Agni on the
altar, 152, 194 ; with Para-
mesh/i&in connected with sky,
Digitized by
iJATAPATHA-BRAHMAJVA.
the sky, 130; the luminous
Aditya is on the back of the
sky, 131 ; shines for all the
three worlds, 133; passes by
these worlds and revolves in-
cessantly round them from left
to right, 134, 136; is the vital
power (lyus), 143 ; animates all
this universe, which is in his
shadow, 143 ; Agni, Viyu, and
Aditya are the hearts of the
gods, 163'; is the heart of Agni-
Pn^apati,the altar and universe,
180 ; Agni, Vayu, and Aditya are
the Pravargya (vessels), 187;
in the air, half-way between the
two worlds, T96 ; keeps measur-
ing in the middle of the sky,
and even in rising fills the three
worlds, 1 96; is a showering ocean,
and a ruddy bird, 197 ; travers-
ing guards the ends of these
worlds, 197; connected with
the Trish/ubh, 197; Aditya the
man (nara) of the sky as (part
of) the All (vijva), 308 ; is the
eye, 308 ; is the highest of all
the universe, 340 ; is the
Dhltri (orderer), 264 ; is the
year and the one hundred and
one-fold Agni (fire-altar), 313;
his rays are a hundredfold,
313, 323; is established in the
seven worlds of the gods, 314;
is Agni (Prs^pati), ascended
to heaven, 349 ; is the Arka,
349 ; Agni considered as Aditya,
363, triad — Agni, Aditya, Prana
— are the eater, the Arka, the
Uktha, the Purusha, 398, 399;
Aditya one of the six doors
to the Brahman, V, 66, (7 ;
to Aditya offering is maule in
Agni at Agnihotra, xi3 seq. ;
slaughtered by Prs^pati as
sacrificial animal, and conse-
quently endowed with certain
powers, 138 seq.; Agni, Aditya,
Vayu are light, might, glory
(fame), 173; the Sacrificer is
Aditya, 348 ; Aditya is the
divine Kshatra, the glory (jri),
the supreme lordship, the sum-
mit of the fallow one, the realm
of light, 391 ; — cf. Varu»a Aditya.
aditya-ndm^ni (pirthini), III, 83.
