^ This is a doubtful rendering in accordance with the suggestion in the St. Petersburg Diet., that ' dhamno-dhamna/2 ' in this passage is an old corruption of ' damno-damna/^.' The Taitt. S. has the same reading. Saya«a and Mahidhara take it in the sense of 'from every place (infested by enemies, or, rendered fearful by thy noose) deliver us!' Could 'dhamno-dhamna/^' be taken as aren, to 'rar^an.?'
O o
^ ? Or, 'That they say (i.e. mention the word) "Cows," — that we swear by " Varu;/a," — therefrom deliver us, O Varu;;a!' If the mentioning of words for cow (as well as the taking in vain of Varuwa's name) is meant to be censured in this passage, ^at. Br. II, 2, 4, 14 (part i, p. 326 note) may be compared. It seems, how- ever, doubtful whether the author of the Brahmawa took the term aghnya/z as referring to 'cows' here. The St. Petersburg Diet., s.v, jap, translates, 'when we swear by the name of Varu«a.' Instead of ' Yad ahur aghnya iti varuweti ^apamahe,' the Taitt. S. (I, 3, 11, i) reads 'Yad apo aghniya varu7/eti sapa- mahe,' which Saya«a explains by ' O ye waters, O ye Aghnya^ (? inviolable ones, cows, waters), O Varuwal thus we solicit thee (to avert evil from us);' adding a passage to the effect that he who approaches his better (addressing him) by name, wishes him ' pu- wyarti;' while in the present mantra, he contends there is no mere ' taking the name of Varuwa in vain.'
Ill KANDA, 9 ADHYAYA, I BRAHMAiVA, 2. 217
therefrom deliver us, O Varii;^a!' Thereby he
delivers him^ from every noose of Varii;^a, from all
(guilt) against Varu;/a.
II. He then addresses (the water)- with, 'May
the waters and plants be friendly unto us,
unfriendly to him who hateth us, and whom
we hate !' For when they proceed with that (spit),
the waters, forsooth, as well as the plants, keep as it
were receding from him ; but hereby he now makes
a covenant wdth them, and so they again approach to
him, and that expiation is performed (to them). He
does not perform (the spit-bath) at the animal offer-
ing to Agni and Soma, nor at that to Agni, but only
at that of the Anubandhya-cow 3, for therewith the
whole sacrifice attains to completion. And in that
they perform (the ceremony) with the heart-spit at
the cow (offering), thereby indeed it comes to be
performed also for the animal offering to Agni
and Soma, as well as for that to Agni.
Ninth Adhyaya. First BRAHMAiVA.
1. Now Pra^apati (the lord of creatures), having
createdlivingbeings,felt himself as it were exhausted^.
The creatures turned away from him ; the creatures''
did not abide with him for his joy and food.
2. He thought within him, ' I have exhausted
^ I. e. the sacrificer (or the victim representing the sacrificer).
2 According to the Kawva text and Katy. VI, lo, 5 they (the priests and sacrificer) touch the water while muttering the formula — ' From every fetter .... and whom we hate.'
3 See IV, 5, I, 5 seq.
* Riri/i-ana>^, Ht. 'emptied,' as apyay means 'to fill.'
^ 'Pra^a'has likewise here the meaning of ' people, subjects,'
constituting the power or glory {st\) of the king.
2 1 8 5'ATAPATIIA-BRAHMAA A.
myself, and the object for which ^ I have created has
not been accompUshed : my creatures have turned
away from me, the creatures have not abode with
me for my joy and food.'
3. Pra^apati thought within him, ' How can I again
strengthen myself: the creatures might then return
to me ; the creatures might abide with me for my
joy and food !'
4. He went on praising and toiling, desirous of
creatures (or progeny). He beheld that set of
eleven (victims). By offering therewith Pra^apati
again strengthened himself; the creatures returned
to him, his creatures abode for his joy and food. By
offering he truly became better.
5. Therefore, then, let him offer with the set of
eleven (victims), for thus he truly strengthens him-
self by offspring and cattle ; the creatures turn unto
him, the creatures abide with him for his joy and
food; — he truly becomes better by offering: therefore,
then, let him offer with the set of eleven (victims).
6. In the first place he seizes ^ a victim for Agni.
For Agni Is the head, the progenitor of the gods, he
is the lord of creatures : and thereby the sacrificer
truly becomes Agni's own.
7. Then one for Sarasvati. For Sarasvati Is
speech : by speech Pra^apati then again strengthened
himself; speech turned unto him, speech he made
subject to himself. And so does this one now
become strong by speech, and speech turns unto
him, and he makes speech subject to himself.
8. Then one for Soma. For Soma is food : by
^ For ' asma u kamaya ' we ought to read ' yasma u kamaya,' with Sayawa and the Kawva text.
2 Alabh, to touch, seize, is a euphemistic term for immolating.
Ill KANDA, 9 ADHYAYA, I BRAHMAiVA, 12. 219
food Pra^apati then again strengthened himself;
food turned unto him, and he made food subject to
himself. And so does this one now become strong
by food ; food turns unto him, and he makes food
subject to himself.
9. And as to why it comes after that for Sara-
svati, — Sarasvati is speech, and Soma is food : he
who is incomplete by (having only) speech, now
becomes indeed an eater of food.
10. Then one for Plash an. For Pushan means
cattle ; by means of cattle Pra^apati then again
strengthened himself; cattle turned unto him, he
made cattle subject to himself. And so does this
one now become strong by means of cattle ; the
cattle turn unto him, and he makes the cattle sub-
ject to himself,
11. Then one for Br^'haspati. For Br/haspati
means the priesthood (brahman) ; by means of the
priesthood Pra^apati then again strengthened him-
self; the priesthood turned unto him, he made the
priesthood subject to himself. And so does this
one now become strong by means of the Brahman ;
the priesthood turns unto him, he makes the priest-
hood subject to himself.
12. And as to why it comes after that for Pil-
shan, — Pushan means cattle, and Br^'haspati the
priesthood; hence the Brahma;^a (priest) has the
most power over beasts, because they are placed
in front (are protected) by him^ because they are
placed at the head (or in his mouth) ; therefore
^ Purahita-^ (pura-ahita>^, Kawva rec.) has both the general mean- ing of ' put before him (as food)' and that of ' being placed next in order before him.'
2 20 5'ATAPATHA-BRAHMAA'A.
having given all that, he walks clad in sheep- skin ^
13. Then one for the Vii've deva/^. For the
All-gods mean everything (or the All) ; with every-
thing Pra^apati then again strengthened himself;
everything turned unto him, and he made everything
subject to him. And so does this one now become
strong by everything ; everything turns to him, and
he makes everything subject to himself.
14. And as to why it comes after that for Br/has-
pati, — Br/haspati means the priesthood, and the All-
gods this All ; he then makes the priesthood the
head of this All ; wherefore the Brahman is the head
of this All.
15. Then one for Indra. For Indra means power
(indriya) and vigour ; by power and vigour Pra^apati
then again strengthened himself; power and vigour
turned unto him, and he made power and vigour
subject to himself And so does this one now become
strong by means of power and vigour ; power and
vigour turn to him, and he makes power and vigour
subject to himself
16. And as to why it comes after that for the All-
gods, — Indra is the nobility, and the All-gods are the
clans (people) ; he thus places the food before him.
17. Then one for the Maruts. For the Maruts
mean the clans, and a clan means abundance ; with
abundance Pra^apati then again strengthened him-
self; abundance turned unto him, and he made
abundance subject to himself And so does this
one now become strong by abundance ; abundance
^ ' Since the lordship over cattle belongs to the Brahman, there- fore (the sacrificer) having given all his property to the Brahmans,' &c. Say.
Ill KAiVDA, 9 ADHYAYA, I BRAHMAiVA, 23. 22 1
turns unto him, and he makes abundance subject to himself.
18. And as to why it comes after that for Indra, —
Indra is the nobihty, and the All-gods are the clans,
and the Maruts are the clans ; he thus guards the
nobility by the clan, and hence the nobility here is
on both sides guarded by the clan.
19. Then one for Indra and Agni. For Agni
means penetrating brilliance, and Indra means power
and vigour ; with these two energies Pra^apati then
again strengthened himself; both energies turned
unto him, and he made both energies subject to
himself. And so does this one now become strong
by both these energies ; both energies turn unto him,
and he makes both energies subject to himself.
20. Then one for Savitre. For Savitrz is the
impeller (prasavitrz) of the gods ; and so all those
wishes become accomplished for him, impelled as
they are by Savitrz.
21. Then finally he seizes one for Varu;2a;
thereby he delivers him (the sacrificer) from every
noose of Varu;^a, from every (guilt) against Varu;^a ^.
22. Hence if there be eleven sacrificial stakes,
let him bind Agni's (victim) to the one opposite
the fire ; and let them lead up the others one by
one in the proper order.
23. But if there be eleven victims-, let them
only immolate at the stake that for Agni, and after
that the others in the proper order.
^ Varuwyad evaitat sarvasmat kilbishad enaso 'ntato varu/mpajat pvaga/i pramuH/vati, Ka«va rec.
^ That is, if there be eleven victims and only one stake, in that case Agni's victim is tied to the stake, and each succeeding victim is tied to the neck of the preceding one. Katy. VIII, 8, 28.
22 2 ^-ATAPATITA-BRAHMAiVA.
24. When they lead them northwards, they lead
the one for Agni first, and then the others in the
proper order.
25. When they throw them down, they throw
down first the one for Agni, as the southernmost ;
then the others after leading them round north-
wards in the proper order.
26. When they perform (offerings) with the
omenta, they perform first with the omentum of
Agni's (victim); then with those of the others in
the proper order.
27. When they perform with those (chief obla-
tions), they perform first with that to Agni ; then
with the others in the proper order.
THE VASATlVARi WATER.
Second Brahmajva.
1. Now, when the head of the sacrifice (victim)
was struck off, its sap, running, entered the waters.
It is by that very sap that those waters flow; that
very sap is believed to be flowing there ^
2. And when he goes for the Vasativari water,
he fetches that same sap and puts it into the sacri-
fice, and makes the sacrifice sapful ; this is why he
ofoes for the Vasativari water.
3. He distributes it over all the Savanas (Soma- pressings)^; thereby he imbues all the pressings
^ Yatra vai ya_^7iasya ^iro '-^////idyata tas^a raso drutvapa// pravijat sa esha rasa eti ya eta apa/^ syandante tenaivaina etad rasena syan- damana manyante ya/i sa ya^wasya rasas tarn evailad rasa7« syan- damanam manyante, Ka«va rec.
^ ' He divides it into three parts for all the pressings,' Ka«va text. See note on IV, 2, 3, 4.
Ill KANDA, 9 ADHYAYA, 2 BRAIIMAiVA, 8. 223
with that sap, makes all the pressings sapful : this is why he distributes it over all the pressings.
4. Let him take it from flowing (water) ; for
that sap of the sacrifice was moving ^ : let him
therefore take it from flowing (water).
5. Moreover, it is taken for the purpose of pro-
tection. Now, everything else here on earth, what-
ever it be, takes rest, even yonder blowing (wind) ;
but these (waters) alone take no rest : therefore let
him take it from flowing (water).
6. Let him take it by day, thinking, ' Seeing, I will
take the sap of the sacrifice ^i' therefore let him take
it by day. For it is for him that burns yonder (the
sun) that he takes It, since he takes it for all the
gods, and all the gods are his rays of light : therefore
let him take it by day. For it is by day alone that
he (shines) : therefore, then, let him take it by day.
7. And again, all the gods, forsooth, now come to
the sacrificer's house ; and if one takes the Vasativari
water before the setting of the sun, it is as when
one's better comes to visit one, he would honour
him by trimming his house. They draw nigh to that
sacrificial food, and abide (upa-vas) in that Vasativari"^
water," — that is the Upavasatha (preparation-day).
8. And if the sun were to set on any one's (Vasati-
varts) not having been taken, then expiation is made.
If he have performed a (Soma-)sacrifice before this,
let him (the Adhvaryu) take it from his tank*, since
