^ Anvarabdha has here the usual sacrificial meaning of ' taken
hold of (from behind),' with perhaps something of that of 'taken (as
medicine =einnehmen).' Thus at the invocation of the Ida., the
sacrificer has to touch (anv-arabh) the ida, from behind, thereby
keeping up his connection, and identifying himself, with the sacrifice.
Cf. part i, p. 228, note i; and III, 2, 4, 15. Hence the author,
making use of the term suggested by those he criticises, argues that
as both kinds of material have already been used and therefore
touched (anvarabdha) by him at the New and Full-moon Sacrifice
(Saya«a), they have therefore been taken possession of by him. It is
possible, though scarcely likely, that the verb may have reference
hereto the anvarambhawiya ish/i, — or preliminary ceremony of
the first performance of the New and Full-moon Sacrifice, — with
which the present use of these cereals would, in that case, be identified,
as that of the vrata-milk was with the Agnihotra (cf. paragraph 7
above). The Kanva. text has the verb a-rabh instead, yatha
havisharabdhena bhisha^yed ity evam etat.
^ That is to say, though the restoration might be due to the medicinal properties of some of those ingredients, it could be ascribed to the milk.
Ill KANDA, 2 ADHYAYA, 2 BRAHMAiVA, I 7. 4 1
do this, lest he should do what is inauspicious to
the sacrifice ; for those people do at the sacrifice
what is a human act, and inauspicious to the sacri-
fice assuredly is that which is human. If any disease
were to befall him who is consecrated, let him cure it
wherewith he pleases; for completion is proper ^
16. He (the Adhvaryu) hands the fast-food to
him, after letting the ordinary (meal-)time pass, — viz.
the evening-milk in the latter part of the night, and
the morning-milk in the afternoon, — for the sake of
distinction : he thereby distinguishes the divine from
the human.
1 7. And when he is about to hand the fast-food
to him he makes him touch water^ with the text,
'For protection we direct our thoughts to
divine devotion, the source of supreme mercy^,
the bes tower of glory and the bearer of sacri-
fices^: may it prosper our ways, according to
our desire!' Heretofore, indeed, it was for a
human meal that he cleansed himself, but now it is
for the sake of divine devotion : therefore he says,
* For the sake of assistance we turn our thoughts to
divine devotion, the source of supreme mercy, the
bestower of glory, the bearer of sacrifices : may it
^ Saya«a takes this to mean, that, as above all the consumma- tion of the sacrifice is desirable, one should in case of disease cure it by any of those drugs without their being taken (anvarabdha) sacrificially, or as part of the sacrificial performance.
^ According to the Kawva text, the sacrificer first washes himself (nenikte) and then sips water (a/^amati) ; and having drunk the fast-milk, he touches water (apa upaspmati).
^ Or, perhaps, ' we meditate on the divine intelligence, the most merciful.'
* Ya^wavahasam ('bringing, or bearing, worship'); thus also Taitt. S. I, 2, 2. The Ka«va text reads vi^-vadhayasam, 'all- nourishing, all-sustaining.'
42 5'ATAPATHA-BRAHMAiVA.
prosper our ways, according to our desire !' When-
ever, being about to take the fast-food, he touches
water, let him touch it with this same (formula).
1 8. Thereupon he drinks the fast-food, with the
text, 'May the gods favour us, they who are
born of the mind, and endowed with mind\
and of intelligent power! may they protect
us! Hail to them!' Thus that (fast- food) comes
to be for him (by means of the Svaha) as an oblation
consecrated by the Vasha/.
19. Having drank the fast-food, he touches his
navel-, with the text (Va^. S. IV, 12), 'Ye waters
that have been drank, may ye become palat-
able and auspicious within us! may they
prove agreeable to us, freeing us from dis-
ease and weakness and sin, — they the divine,
the immortal, the holy !' Now, he who is conse-
crated draws nigh to the gods and becomes one of
the deities ; but the sacrificial food of the gods is
not increased (with other material) : hence, if in
handing the fast-food (to the consecrated) he increases
it (with other milk), he commits a fault and breaks the
fast. This (formula), however, is the atonement for
that (transgression), and thus that fault is not com-
mitted by him, and he does not break the fast (or
vow) : therefore he says, ' Ye waters ....!' When-
ever, after drinking the fast-food, he touches his
navel, let him touch it with this (formula) ; for who
^ See p. 39, note 2. The Ka«va text here again identifies the divinities referred to in the text with the vital airs.
^ Having eaten and touched water, he strokes his belly (udaram abhimr/jate), Ka«v. The Ka«va text renders the meaning quite clear: Uta vai tivraw vratam bhavati tat kshudrataram asad iti vopotsi?l/('aty, alpaw va bhavati tad bhuyaskamyopotsi?7/Jati.
Ill KAA'DA, 2 ADHYAYA, 2 BRAHMAiVA, 21. 43
knows whether (or not) he who hands the fast-food (to the consecrated) increases it (with other milk)^ !
20. When he intends to pass urine, he takes up
a clod of earth or some other object by means of the
deer's horn, with the text (Va^. S. IV, 13), 'This
(O Earth) is thy covering meet for worship.'
For this earth truly is divine, and serves as a place
for the worship of the gods : it must not be defiled
by him who is consecrated. Having lifted up this its
sacrificially pure covering 2, he now relieves himself
on its impure body, with the formula, ' I discharge
not offspring, but waters,' — for so indeed he
does^; 'delivering from trouble, and conse-
crated by Sv ah a,' — for they do indeed deliver from
trouble what is pressed together inside : therefore
he says, 'delivering from troubJe,' — 'consecrated
by Svaha, enter ye the earth !' whereby he means
to say, ' Having become offerings, do ye enter the
earth, appeased ! '
21. Thereupon he throws the clod of earth down
again, with the text, ' Unite with the earth!' for
truly this earth is divine, and serves as a place for
the worship of the gods : it must not be defiled by
him who is consecrated. Having lifted up this its
* No other fresh milk is to be added to that obtained by one milk- ing of the vratadugha (fast-milk) cow (Katy.VII, 4, 29); but the preceding formula is to be muttered in order to obviate any evil consequences arising from a possible secret breach of this rule, on the part of him who hands the milk to the sacrificer. Dr. Lindner takes upotsi/^ in the sense of 'to spill,' but I find no authority for this rendering, which neither the prep, up a, nor abhi (in the equiva- lent abhyutsi/^) would seem to admit of.
^ See p. 10, note 4.
^ ' Ubhayawz va ata ety apa^ ^a retaj- kd, ; sa etad apa eva muwX'ati na pra^am.'
44 i-ATAPATHA-BRAHMAiVA.
sacrificially pure covering, he has reheved himself on
its impure body, and now restores to it this its pure
covering : therefore he says, ' Unite with the earth !'
2 2. He then gives himself up to Agni (the fire)
for protection and lies down to sleep. For he who
is consecrated draws nigh to the gods and becomes
one of the deities ; but the gods do not sleep, while to
him sleeplessness is not vouchsafed ; and Agni being
Lord of vows to the gods, it is to him that he now
commits himself and lies down to sleep, with the
text (Vaf. S. IV, 14), ' O Agni, be thou a good
waker: may we thoroughly refresh ourselves!'
whereby he says, * O Agni, wake thou : we are going
to sleep!' — 'Guard us unremittingly!' whereby
he means to say, ' protect us heedfully !' — ' Make us
awake again!' whereby he means to say, 'Order
so that, having rested here, we may awake safely.'
23. And when he has slept and does not wish to
fall asleep again, (the Adhvaryu) makes him mutter
the text (Va^. S. IV, 15), ' Thought and life have
come back to me, breath and soul have come
back to me, eye and ear have come back to
me;' for all these depart from him when he sleeps ;
the breath alone does not ; and after he has slept
he again unites with them : therefore he says,
' Thought and life have come back to me . . .' — 'May
Agni Vaii-vanara, the unassailable preserver
of lives, preserve us from mishap and shame!'
whereby he means to say, ' May Agni save us from
whatever mistake (may be committed) on this occa-
sion, either by sleep or otherwise:' this is why he
says, ' May Agni Vai^vanara, the unassailable pre-
server of lives, preserve us from mishap and shame ! '
24. For, when he who is consecrated utters any-
Ill KANDA, 2 ADHYAYA, 2 BRAHMA7/A, 26. 45
thing that is foreign to the vow, or when he becomes
angry, he commits a fault and breaks his vow, since
suppression of anger behoves him who is consecrated.
Now, Agni is the Lord of vows among the gods, —
it is to him therefore that he resorts (Va^. S. IV, i6;
Rig-veda VIII, ii, 7): 'Thou, O Agni, art the
divine guardian of vows among men, to whom
praise is due at the sacrifices.' This, then, is
his atonement for that (transgression); and thus
that fault is not committed by him, and he does
not break his vow : therefore he says, ' Thou, O
Agni, art the divine guardian of vows among men,
to whom praise is due at the sacrifices.'
25. And whatever (gift) people offer to him\
thereon he (the Adhvaryu) makes him pronounce the
text, 'Bestow this much, O Soma, bring more!'
for Soma indeed it is that appropriates for the con-
secrated whatever people offer to him : when he says,
' Bestow this much, O Soma,' he means to say, ' Be-
stow this much on us, O Soma;' and by 'Bring
more,' he means to say, 'Fetch more for us!' — 'The
divine Savitr^, the bestower of wealth, hath
bestowed wealth on us;' whereby that (gift)
comes to be impelled by Savit?^2 with a view to
(further) gifts.
26. Before sunset he (the Adhvaryu) says, ' Con-
secrated, restrain thy speech !' and after sunset he re-
leases speech. Before sunrise he says, ' Consecrated,
restrain thy speech!' and after sunrise he releases
1 ' And if they were to bring him either a garment or a cow, let him address it with the text—.' Ka«va text. According to some authorities the Dikshita is to go about for twelve days begging his means of subsistence, and whatever he obtains he is to touch and consecrate by the above text. Katy. VII, 5, 3, comm.
46 ^ATAPATHA-BRAHMAiVA.
his Speech, — for the sake of continuity : with the night he continues the day, and with the day the night,
27. Let not the sun set on him while abiding
elsewhere (than the hall); nor let the sun rise on
him while asleep. For were the sun to set on him
while abiding elsewhere, he (the sun) would cut him
off from the night ; and were the sun to rise on
him while asleep, he would cut him off from the
day : there is no atonement for this, hence it must
by all means be avoided. Prior to the purificatory
bath he should not enter water, nor should it rain
upon him ; for it is improper that he should enter
water, or that it should rain upon him, before the
purificatory bath. Moreover, he speaks his speech
falteringly, and not effusively after the manner of
ordinary speech ^ The reason why he speaks his
speech falteringly and not after the manner of ordi-
nary speech is this :
28. By means of the sacrifice the gods gained
that supreme authority which they now wield. They
spake, ' How can this (world) of ours be made unat-
tainable to men?' They sipped the sap of the
sacrifice, even as bees would suck out honey ; and
having drained the sacrifice and scattered it by
means of the sacrificial post, they disappeared.
And because they scattered (yopaya) therewith,
therefore it is called yupa (post).
29. Now this was heard by the i?/shis. They
collected the sacrifice ; and as that sacrifice was col-
lected, so does he who is consecrated now collect the
sacrifice (by keeping back his speech), — for the sacri-
fice is speech. And whatever part of the sacrifice
^ Literally, ' Falteringly (i. e. hesitatingly, cautiously) he speaks speech, not human effusive (speech).'
Ill KANDA, 2 ADHYAYA, 3 BRAHMAiVA, I, 47
was then sucked out and drained, that he now
restores again by speaking his speech faheringly and
not effusively after the manner of ordinary speech.
For were he to speak effusively after the manner of
ordinary speech, he would not restore (the sap of the
sacrifice): therefore he speaks his speech falterlngly
and not effusively after the manner of ordinary speech.
30. He verily anoints himself, — it is for speech
that he anoints himself^ since he anoints himself for
the sacrifice, and the sacrifice is speech. Dhikshita
(the anointed) doubtless is the same as dikshita(the
consecrated).
