1 Lit. ' with Soma that has not come' (to him as a guest), so that the guest-offering (atithya, III, 4, i) could not take place.
- Because of this piece of gold, the offering here described is called Hira«yavati-ahuti, or 'offering with gold.'
» See II, 1,1, 5; 3,1, 15-
* The author seems to take gxxk here as nom. of ^ur=gur {gn, gir), cf. ^ur«i. Some of the native dictionaries give gH as one of the names of Sarasvati. The St. Petersb. Diet, takes it here in the sense of ' drangend, treibend (pressing forward).'
Ill KAiVDA, 2 ADHYAYA, 4 BRAHMAiVA, 1 5. 55
is indeed upheld by the mind, because the Mind
goes before 1 Speech (and prompts her), ' Speak
thus! say not this!' for, were it not for the Mind,
Speech would indeed talk incoherently : for this
reason he says, ' Upholden by the Mind.'
12. 'Well-pleasing to Vish/m,' whereby he
means to say, 'Well-pleasing to Soma whom we
approach-/ [He proceeds, Va^. S. IV, i8], 'In-
spired by thee of true inspiration,' whereby he
means to say, ' Be thou of true inspiration ! go thou
to Soma for us !' — ' May I obtain a support for
my body, Svaha!' for he who reaches the end of
the sacrifice, indeed obtains a support for his body :
hence he thereby means to say, ' May I reach the
end of the sacrifice ! '
13. Thereupon he takes out the piece of gold
(from the spoon), whereby he bestows gold on men;
but were he to offer (the butter) together with the
gold, he would doubtless cast the gold away from
men, and no gold would then be gained among men.
14. He takes it out, with the text, 'Thou art
pure, thou art shining, thou art immortal,
thou art sacred to all the gods.' When, having
offered the whole milk, he now says, 'Thou art
pure . . . ,' it is indeed pure, and shining, and im-
mortal, and sacred to all the gods. Having loosened
the grass-blade, he throws it on the barhis, and ties
a string round the gold ^.
15. Having then taken butter a second time in
^ Mano hidara purastad vUsiS /^arati, Ka«va text.
2 To whom we send you, K.
8 The concluding ceremonies of the Prayawiya (see III, 2, 3, 23) are now performed; the offering of the Barhis being optional, as the barhis may be used again for the Udayaniya (ib. 22). Katy, VII, 6, II comm.
56 i-ATAPATHA-BRAHMAA^A.
four parts, he says, ' Sacrificer, hold on behind M'
They open the (south and east) - doors of the hall
(and walk out). On the right side (of the front door)
approaches the Soma-cow ^ : (by having) her thus
put forward*, he has sent her forth (to Soma); for
the Soma-cow is in reality Va./^ : it is her he has
gratified by this offering, thinking, ' With her, when
gratified, I will buy Soma/
1 6. Having gone up to her, he (the Adhvaryu)
salutes her, with the text (Va^. S. IV, 19), 'Thou
art thought, thou art the mind,' — for speech,
doubtless, speaks in accordance with thought, with
the mind^; — ' Thou art intelligence, thou art
the Dakshi;^a^,' — for it is by means of their re-
spective intelligence'' that people seek to make
their living, either by reciting (the Veda), or by
readiness of speech^, or by songs : therefore he says,
' Thou art intelligence ; ' and ' Dakshi;/a ' (gift to the
priests) he calls her, because she is indeed the Dak-
^ According to the Ka«vas, the Adhvaryu's formula is, — Ihi, Ya^amana, 'Go, Sacrificer !' In Katy. VII, 6, 12 only the above formula is mentioned.
^ The eastern door is for the Adhvaryu (and Sacrificer) and the southern for the Pratiprasthatr/.
' Soma-kraya;n, ' the cow for which the Soma is bought.'
* Prahitaw seems to be taken here in the double sense of ' put forward or in front' (from pra-dha) and despatched (from pra-hi).
^ 'In accordance with the thought of the mind,' manaso vai i^ittam anu vag vadati, K.
" The omission of ' asi' in the Brahmawa is curious ; the Ka«va text has correctly ' dakshiwasi.'
"^ Dhiya-dhiya, or rather ' by means of this their respective genius (in regard to speech).' Dhi seems to mean 'thought ex- pressed by speech,' hence often ' prayer, hymn ;' cf. Ill, 5, 3, 1 1.
* Prakamodya, rather either 'fondness for talk' or 'effusive speech.' It seems to refer to story-tellers (? amusing speech).
Ill KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 20. 57
shi;2a; — 'Thou art supreme, thou art worthy
of worship,' — for she is indeed supreme and worthy
of worship; — 'Thou art Aditi, the double-
headed,' — inasmuch as, through her (Va/§, speech),
he speaks the right thing wrongly, and puts last
what comes first, and first what comes last, therefore
she is double-headed : that is why he says, ' Thou
art Aditi, the double-headed ^'
17. 'Be thou for us successful (in going) for-
ward and successful (in coming) back!' when
he says, ' Be thou for us successful (in going) forward,'
he means to say, ' Go to (fetch) Soma for us ! ' and
when he says, ' Be thou successful (in coming) back,'
he means to say, ' Come back to us with Soma !'
This is why he says, ' Be thou for us successful (in
going) forward and successful (in coming) back !'
18. 'MayMitra bind thee by the foot !' For
that rope, doubtless, is of Varu;2a ; and were she (the
cow) tied with a rope, she would be (under the power)
of Varu/za. And, on the other hand, were she not tied
at all, she would be uncontrolled. Now that which
is of Mitra is not of Varu/za ; and as (a cow), if tied
with a rope, is under control, so it is in the case of this
one when he says, ' May Mitra bind thee by the foot !'
19. 'May Pushan guard thy paths!' Now
Pushan is this Earth, and for whomsoever she is the
guardian of his paths ^ he stumbles not at any time:
therefore he says, 'May Pushan guard thy paths !'
20. 'For Indra as the supreme guide;' — whereby he says, ' May she be well-guarded !' [He
^ In Taitt. S. VI, i, 7, 5, this epithet is explained by the fact that both the prayamya and the udayaniya belong to Aditi.
2 ' And her he thereby makes the guardian on his path,' imam evasma etad adhvani goptaraw karoti, K.
58 DATAPATH A-BRAHMAA^A.
proceeds, Va^. S. IV, 20], 'May thy mother
grant thee permission, thy father, thine own
brother, thy fellow in the herd!' whereby he
says, ' Go thou for us to fetch Soma, with the per-
mission of all thy kin.' — 'O goddess, go to the
god,' — for it is indeed as a goddess, as Va>^, that
she goes to a god, to Soma : therefore he says,
* O goddess, go to the god;' — ' To Soma for the
sake of Indra!' Indra truly is the deity of the
sacrifice : therefore he says, ' To Soma for the sake
of Indra.' 'May Rudra guide thee back!' this
he says for her safety, for cattle cannot pass beyond
Rudra ^ 'Hail to thee! come back, with Soma
for thy companion!' whereby he says, 'Hail to
thee, come back to us together with Soma!'
21. Even as, at that time, the gods sent her to
Soma, and she returned to them together with Soma,
so does he now send her to Soma, and she returns
to him together with Soma.
22. And as the gods then wooed her with the Gan-
dharvas, and she turned to the gods, so does the
sacrificer now woo her, and she turns to the sacri-
ficer. They lead her (the Soma-cow) northwards
round (to the place where the Soma is to be sold) ;
for the north is the quarter of men, and hence it is
that of the sacrificer : for this reason they lead her
northwards round.
Third Adhyaya. First BRAHMAiVA.
I. He follows her, stepping into seven foot-prints
of hers ^ ; he thereby takes possession of her : that
^ Rudra rules over these (cows); the cattle do not pass beyond (natiyanti) him ; and thus she does not pass beyond him : therefore he says, ' May Rudra turn thee back!' Kawva text.
"^ Viz. into seven foot-prints of her right fore-foot. According to
Ill KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 3. 59
is why he steps into seven of her foot-prints. For
when the metres were produced from Va/^ (speech),
the one consisting of seven feet, the ^'akvari, was
the last (highest) of them. It is that (metre) he
now draws down towards himself from above : this
is why he steps into seven of her foot-prints.
2. It is as Ydik ^ that he steps into them; (with the
text, Va^. S. IV, 21), 'Thou art a Vasvl, thou
art Aditi, thou art an Aditya, thou art a
Rudra, thou art A'andra; for she is indeed a
Vasvi and Aditi, an Aditya, a Rudra, /<'andra.
'May Brz'haspati make thee rest in happi-
ness!'— Brzhaspati being the Brahman, he thereby
means to say, ' May Brzhaspati lead thee hither by
means of the good (work)^!' 'Rudra, together
with the Vasus, is well-pleased with thee:'
this he says to secure her (the cow's) safety, for
cattle cannot pass beyond Rudra.
3. They now sit down ^ round the seventh foot-
print; and having laid down the piece of gold in the
foot-print, he offers. For offering is made on nothing
but fire, and the gold has sprung from Agni's seed :
and thus that offering of his is indeed made over
Taitt. S. VI, I, 8, I he steps into six foot-prints and offers on the seventh. According to Katy. VII, 6, 17 they pass (or overstep, atikram) six foot-prints and sit down round the seventh.
^ Literally, ' by a form (rupe«a) of Nik (speech),' viz. the text which is pronounced.
2 This can scarcely be the correct reading. The Ka«va text has the more acceptable reading, ' Bnliaspati being the Brahman, and felicity the sacrifice, he thereby says, " May the Brahman make thee rest (or delight, ramayatu) in the good (work), the sacrifice!"'
2 According to the comm. on Katy. VII, 6, 17 the Brahman and the Sacrificer are to sit on the south, the Adhvaryu on the west, and the Nesh/rz on the north side of the foot-print.
6o .SATAPATHA-BRAHMAiVA.
the fire. And the clarified butter being a thunder-
bolt, he now delivers her (the cow) by means of that
thunderbolt, the butter ; and by delivering her he
makes her his own.
4. He (the Adhvaryu) offers (with the text, Va^.
S. IV, 22), 'OnAditi's head I pour thee;' for
Aditi being this earth, it is on the head of the latter
that he offers; — 'on the worshipping-ground
of the earth' — for on the worshipping-ground of
the earth he indeed offers; — 'Thou art Irt'a's foot-
print, filled with butter, Hail!' for Ida. being the
cow ^, he indeed offers on the cow's foot-print ; and
* filled with butter, Hail !' he says, because it indeed
becomes filled with butter when offered upon.
5. Thereupon he takes the wooden sword and
draws lines round (the foot-print) : the wooden sword
being a thunderbolt, it is with the thunderbolt that
he draws round it. Thrice he draws round it, so
that he encompasses it on all sides with a threefold
thunderbolt, for no one to trespass upon it.
6. He draws the lines (with the texts), ' Rejoice
in us!' whereby he means to say, 'Rejoice in the
sacrificer!' Having then, by tracing, cut out the
foot-print all round 2, he throws it into the pan, with,
'In us is thy kinship,' whereby he means to say,
' In the sacrificer is thy kinship.'
7. He then pours some water on (the place whence
the earth has been removed). Wherever in digging
they hurt her (the earth) and knock off anything
^ See the legend, part i, p. 216 seq.; especially I, 8, i, 7; 20; and p. 216, note 3.
^ According to the comm. on Katy. VII, 6, 20, it would rather seem that he scratches with the sphya all over the foot-print and then takes out the loose dust (pa/«sun) and throws it into the pan.
Ill KANDA, 3 ADHYAYA, I BRAHMAiVA, 12. 6 1
from her, — water being (a means of) soothing, — that
he now soothes by means of water, that he heals by
means of water : that is why he pours water thereon.
8. He then hands (the dust of) the foot-print to
the sacrificer, with, 'In thee is wealth,' — wealth
meaning cattle, he thereby means to say, * in thee
is cattle.' The sacrificer receives it with, 'With
me^ is wealth,' — wealth meaning cattle, he thereby
means to say, ' with me is cattle.'
9. The Adhvaryu then touches himself (near
the heart), with, 'May we not be deprived of
prosperity!' Thus the Adhvaryu does not exclude
himself from (the possession of) cattle.
10. Thereupon they hand (the dust of) the foot-
print over to the (sacrificer s) wife. The house being
the wife's resting-place, he thereby establishes her
in that safe resting-place, the house : for this reason
he hands over the (earth of the) foot-print to the wife.
11. The Nesh/r? makes her say, 'Thine, thine ^
is wealth;' whereupon he causes her to be looked
at by the Soma-cow. Now, Soma is a male, and
the wife is a female, and that Soma-cow becomes
here (exchanged for) Soma : a productive union is
thus effected ; — this is why he causes her to be
looked at by the Soma-cow.
12. He causes her to be looked at (while she
pronounces the text, Va^. S. IV, 23), 'I have
seen eye to eye with the divine intelli-
gence, with the far-seeing Dakshi/^a: take
