Digitized by
XI KANDA,^ I ADHYAYA, 4 BRAHMAiVrA, I. 7
then prepared that additional oblation, the New-
moon sacrifice : why, then, should he prepare an
oblation to be added to an additional offering ? Let
him, therefore, not prepare the additional oblations,
6. When, after performing the Full-moon sacrifice,
he afterwards prepares another oblation ; and when,
after performing the New-moon sacrifice, he after-
wards prepares another oblation, he rises and defies
his malicious enemy; and, indeed, unassailed and
undisturbed is the prosperity of him who at full moon
performs the Full-moon sacrifice, and at new moon
the New-moon sacrificed
7. For by performing the Full-moon sacrifice at
full moon, and the New-moon sacrifice at new moon,
the gods forthwith dispelled evil, and were forthwith
reproduced ; and, verily, he who, knowing this, per-
forms the Full-moon sacrifice at full moon, and the
New-moon sacrifice at new moon, forthwith dispels
evil, and is forthwith reproduced. If he offer an
additional oblation, let him give a sacrificial fee (to
the priests); for no oblation, they say, should be
without a dakshi»4 ; and for the Full and New-moon
sacrifices there is that dakshi«4, to wit, the Anv4-
h&rya (mess of rice 2). Thus much as to the addi-
tional oblations; now as to (the sun) rising over him.
Fourth BrXumana. I . Now, some people- enter upon the fast^ when
^ That is, he who performs these sacrifices without additional obla- tions : — ata^ paurMamisydydm am&v&sy^ kai darfapilr»amSsaylg&v eva kartavyau, ndnyat iimkid dhavir anunirvapyam, Siy. Whilst favouring this view, the author, however, also admits the other as ensuring the same benefits.
• Sec part i, p. 49, note i.
* As, for the Full-moon offering, the Sacrificer should enter on
Digitized by
8 ^atapatha-brAhmajva.
they (still) see (the moon, on the fourteenth day of
the half-month), thinking, * To-morrow he will not
rise,' — either on account of clouds or not having
ascertained properly, they enter upon the fast, and
(in the morning) he rises over him. Now if he (the
moon) should rise on (the material for) the oblation
being not yet taken out, then that approved (pro-
cedure is followed) and the same fasting-observance.
The sour curds from last night's milking they use for
coagulating the sacrificial food^ ; they let the calves
join (their mothers), and drive them away again*.
2. In the afternoon he drives them away with the
par»a-branch ; and as there that approved oblation
of the New-moon offering (is prepared) so here. But
if he should not care to undergo (again) the fasting-
observance, or if (the moon) were to rise over (the
material for) the oblation already taken out, then let
him do otherwise : having properly cleansed the rice-
grains of the husks, he cooks the smaller ones as a
cake on eight potsherds for Agni Ddtre (the Giver).
3. And the sour curds (from the milk) milked on the day before (he prepares) for Indra Prad&tre
the fast at the very time of full moon (I, 6, 3, 34), so, for the New-moon offering, he should do so at the time when the last sign of the moon has disappeared, cf. I, 6, 4, 14.
* Literally, they make it the means of coagulating the havis; that is to say, they put the sour-milk (of last night's milking) into the milk obtained from the milking of this, the second, day so as to produce the sour curds required on the next, or oifering-day. See I, 6, 4, 6 seq. ; — piirvedyuA sSyawrdugdhaw payo yad dadhy itmand vidyate parasmin divase puna^ karaniyasya sdya^/doharfi- pasya havisha ita^^nirtham kur}!!^, Say.
' See I, 7, I, I seq. The milk of the evening milking will be required for the sour curds and whey to be mixed with the sweet (boiled) milk of the following morning in the preparation of the Sinnayya.
Digitized by
XI KANDAy I ADHYAyA, 5 BRAHMAJVA, I. 9
(the Bestower); and those (larger) rice-grains^ he
cooks in boiled fresh milk as a pap for Vish;»u
^ipivish/a (the Bald); for a pap it is whenever rice-
grains are thrown (into milk or sour curds).
4. And as to this being so, it is because that
moon is no other than King Soma, the food of the
gods; — ^he (the Sacrificer) at that time sought to
secure him*, and missed him : Agni, the Giver, gives
that (moon) to him, and Indra, the Bestower, bestows
that one upon him ; Indra and Agni give that (moon,
Soma) as a sacrifice to him, and that sacrifice given
by Indra and Agni he offers. And as to why (he
offers) to Vishifu, the Bald, it is because Vishnu is
the sacrifice ; and as to why to the Bald^ (^pivish/a),
— it is that his missing him whom he sought to
secure is the bald part {? ^ipita) of the sacrifice,
hence to the Bald one. And on this occasion he
should give (to the priests) as much as he is able to
give, for no oblation, they say, should be without
a dakshi^S. And let him observe the fast just (on
the day) when he (the moon) does not rise.
Fifth BrAhma/va.
I. He observes the fast thinking, * To-day is the day of new moon * ; ' and then that (moon) is seen in
* According to Kdty. «Srautas. XXV, 4, 40, the rice-grains are sorted in three different sizes ; those of medium size being used for Agni Datri, the largest for Indra Pradatri', and the smallest for Visbfu ^ipivish/a.
' That is, at the time of new moon when Soma is supposed to stay on earth.
* The native dictionaries also assign the meaning * affected by a skin-disease * to ' ^pivisb/a/
* Amiv£sy&, lit. the night of their (the sun and moon's) staying together.
Digitized by
I O DATAPATH A-BRAHMAJNTA.
the west. But, indeed, he (the moon) is that heavenly
dog : he watches the Sacrificer's cattle (to seize them),
and that would not be good for cattle if amends were
not made to them ^ ; and through fear of that ' down-
coming moon 2,' as they think him to be, —
2. They steal away into the shade. And there-
fore, indeed, people call that burning pain ^^^ralu^ita'
(dogs clutch); — and therefore they also call that
one —
3. *The hare in the moon^' Soma, the food of
the gods, indeed, is the moon : at full moon they
press him ; and in the subsequent half of the month
he enters the waters and plants ; and, the cattle
feeding on the water and the plants, he then during
that night (of new moon) collects him from the cattle.
4. He keeps the fast thinking, * To-day is the day
of new moon ;' and then that (moon) is seen in the
west, and the Sacrificer departs from the path of
sacrifice. As to this they say, 'What should one
do when he has departed from the path of the
sacrifice ? Should he sacrifice, or should he not
sacrifice ?' He should certainly sacrifice, for there
is no other way out of it : day after day that (moon)
rises larger. Having performed offering after the
manner of the New-moon sacrifice, he takes out
material for an additional offering either on the
same, or on the following day.
5. There are three chief oblations for this (offer- ing),— (he prepares) a cake on eight potsherds for
* Apriy2Lskiti]kn'te (or -knta^), — ? in the case of (the owner) who did not make amends to, and quiet, them.
* Avakr/sh/o nikr/sh/aj ^andramd ava^andramasa^, Siy,
' Sdyana takes this to mean that for this reason the moon is called * jajinka,' * he who is marked with a hare.'
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XI kXnDA, I ADHYAYA, 5 BRAhMAAA, II. II
Agni Pathikre't (the path-maker), one on eleven
potsherds for Indra Vr^'trahan (the slayer of
Vmra), and a cake on twelve potsherds for Agni
Vai^vAnara.
6. Now as to why he prepares (an oblation) for
Agni Pathikm, — it is that Agni, being the maker
of the path, leads the Sacrificer (back) to the path
of sacrifice, from which he now departs.
7. And as to why to Indra Vretrahan, — Vr/tra is
sin: with the help of Indra, the slayer of Vmra,
he thus slays sin, Vr/tra, which ever keeps him
from well-being, from virtue, and from the good
work : this is why he (offers) to Indra Vr^trahan.
8. And as to why he prepares a cake on twelve
potsherds for Agni Vai.?v4nara, — when Indra had
slain Vr/tra, he burnt him completely by means
of Agni Vai^vfinara, and thereby burnt all his
(Vmra s) sin ; and in like manner does that (Sacri-
ficer) now, after slaying sin, Vmra, with the help of
Indra Vmrahan, burn him, and all that sin of his,
by means of Agni Vai.rv4nara ; and, verily, not the
slightest sin remains in him who, knowing this,
performs this offering.
9. For this (offering) there are seventeen kindling-
verses. He offers to the deities in a low voice, and
makes any (verses) he pleases his invitatory and offer-
ing-formulas. In like manner (those of) the two
butter-portions and the two formulas of the Svi-
sh/akm,
10. A bow with three arrows he gives as dakshi^d ;
for with the bow a dog is driven away: he thus
drives away that (dog, the moon) when he gives
a bow with three arrows as dakshi«fi.
11. A staff he gives as dakshi«d; for with a staff
Digitized by
r 2 ^ATAPATHA-BRAHMAiyrA.
a dog is driven away: he thus drives away that
(dog) when he gives a staff as dakshi«A. This,
indeed, is the prescribed dakshi«& ; but he may give
anything else besides, of such other (objects meet
for) dakshi«Ss as may be at his disposal. This,
doubtless, is an offering relating to cattle : he may
perform it even though (the moon) was not seen
(at his New-moon sacrifice).
Sixth BrAhmaata,
1. Verily, in the beginning this (universe) was
water, nothing but a sea of water. The waters
desired, ' How can we be reproduced ? ' They
toiled and performed fervid devotions*, when
they were becoming heated, a golden egg was
produced. The year, indeed, was not then in
existence : this golden egg floated about for as long
as the space of a year.
2. In a year's time a man, this Prc^pati, was
produced therefrom ; and hence a woman, a cow, or
a mare brings forth within the space of a year ; for
Pra^pati was born in a year. He broke open this
golden egg. There was then, indeed, no resting-
place: only this golden egg^ bearing him, floated
about for as long as the space of a year.
3. At the end of a year he tried to speak. He
said * hhdA ' : this (word) became this earth ; —
' bhuva^ ' : this became this air ; — ' sva^ ' : this
became yonder sky. Therefore a child tries to
^ Or, they toiled and became heated (with fervid devotion). For this cosmological legend, see J. Muir, Original Sanskrit Texts, iv, p. 24.
Digitized by
XI kXnda, 1 adhyAya, 6 brahmajva, 9. 13
speak at the end ef a year, for at the end of a year Pra^pati tried to speak.
4. When he was first speaking Prs^pati spoke
(words) of one syllable and of two syllables ; whence
a child, when first speaking, speaks (words) of one
syllable and of two syllables.
5. These (three words consist of) five syllables :
he made them to be the five seasons, and thus
there are these five seasons. At the end of the
(first) year, Pnif dpati rose to stand on these worlds
thus produced ; whence a child tries to stand up
at the end of a year, for at the end of a year
Pra^pati stood up.
6. He was bom with a life of a thousand years :
even as one might see in the distance the opposite
shore, so did he behold the opposite shore (the end)
of his own life.
7. Desirous of offspring, he went on singing
praises and toiling. He laid the power of repro-
duction into his own self. By (the breath of) his
mouth he created the gods : the gods were created
on entering the sky ; and this is the godhead of the
gods (deva) that they were created on entering the
sky (div). Having created them, there was, as it
were, daylight for him ; and this also is the godhead
of the gods that, after creating them, there ivas,
as it were, daylight (divi) for him.
8. And by the downward breathing he created
the Asuras : they were created on entering this
earth. Having created them there was, as it were,
darkness for him.
9. He knew, 'Verily, I have created evil for
myself since, after creating, there has come to be, as
it were, darkness for me.' Even then he smote
