kratu, &c.). The hymns and detached verses making up these sections are arranged according to the seven metres (thus forming seven sub-sections of each), viz. gayatri, anush/ubh, trisb/ubh, br?hati, ush/zih, ^agati, and pankti. The prayer may consist of as many verses as can be recited between midnight and daybreak ; but there should be at least one hymn in each of the seven metres to each of the three deities; nor should the recitation consist of less than a hundred verses. From the beginning of the recitation up to the end of the last hymn but one, Rig-veda I, 112, there is to be a gradual modulation of the voice so as to pass upwards through the seven tones (yama) of the deep scale (mandrasvara). More- over, that hymn is to be repeated (if necessary) till daylight appears. As soon as this is the case, he passes on without any break from the last (25th) verse to the last hymn (v. 75, 1-9), which he intones in the lowest tone of the middle scale, after shifting his place further east towards the gate. The recitation of the first eight verses of this hymn again gradually ascends through the whole of the middle scale; when — after once more shifting his place so as to be seated between the two door-posts — he intones the last verse — 'The Dawn hath appeared with her shining kine, Agni hath been kindled at his appointed time : your car hath been yoked, ye mighty, mead-loving (?) Ajvins, showerers of wealth, hear my call !' in reciting which he makes his voice pass through the several tones of the high scale. The Subrahma«ya, likewise, has to chant the Subrahma7zya litany (see III, 3, 4, 17 seq.) — as he had to do on the previous evening — inserting in it the names of the sacrificer's father and son. The Agnidh, in the meantime, prepares the five havis-oblations (savaniya/^ puroa'aja/z) to be offered at the morning- pressing (cf IV, 2, 4, 18), and the Unnetr/ puts the numerous Soma-vessels in their respective places on the khara, and about the Soma-carts.
Ill KAiVDA, 9 ADHYAYA, 3 BRAHMA.VA, I4. 23 1
perform the sacrifice ; this is why the Hotrz recites the morning-prayer.
11. Here now they say, 'What is the (Aclh-
varyu's) response to the morning-prayer^?' The
Adhvaryu should wait through (the prayer) waking,
and when he bHnks, this is his response. But let
him not do this ; if he fall asleep (again) he may
as well sleep. When the Hotrt brings his morning-
prayer to a close -, — there is an offering-spoon
called Pra>^ara;n, — having therein taken ghee in four
ladlings, he (the Adhvaryu) offers it.
12. For when the head of Ya^;2a (the sacrifice)
was struck off, his sap, running, entered the waters ;
that (sap) he fetched yesterday with the Vasativari
water ; and he now goes for what sap of the sacri-
fice remains therein.
13. And when he offers that offering, he pours
out (the ghee) towards that same sap of the sacri-
fice (in the water) and draws it to him. And,
indeed, he pleases those deities to whom he offers
that offering, and thus satisfied and pleased, they
fit that sap of the sacrifice together ^ for him.
14. He offers with, ' May Agni, with his flame,
hear my prayer;' whereby he means to say, ' May
he hear this prayer of mine, may he vouchsafe it to
me;' — 'May the waters and the Soma-bowls
hear, the divine!' whereby he means to say,
' May the waters hear this (prayer) of mine, may
they vouchsafe it to me.' — ' Hear me, ye stones.
1 Cf. IV, 3, 2, I seq.
^ That is, when he recites the last verse, 'Ushas hath ap- peared,' &c.
3 Literally, ' Bend together (saz«-nam),' which refers to the ' bend- ing together ' of the cups at the Aponaptriya ceremony.
232 DATAPATH A-BRAHMAiVA.
as knowing the sacrifice!' whereby he means
to say, ' May the (pressing) stones hear this (prayer)
of mine, may they vouchsafe it to me;' and 'as
knowing the sacrifice,' he says, because the stones
are indeed knowing^ 'May the divine Savitr^
hear my prayer. Hail!' whereby he means to
say, ' May the divine Savitrz hear this (prayer) of
mine, may he vouchsafe it to me;' for Savitr/ is
the impeller of the gods ; impelled by him he goes
for that sap of the sacrifice.
15. Having then a second time taken ghee by
four ladlings, he says, while going forth towards
the north, 'Summon the waters!' whereby he
means to say, ' Desire the waters, O Hotar!' The
reason why the Yiotri then recites ^ is this : by that
^ The text has rather to be construed, ' Ye stones, hear (my prayer) as (of one) knowing the sacrifice.'
2 While the Adhvaryu and assistants go to the water to fill the Ekadhana pitchers, the Hotri recites the so-called Aponaptriya hymn (Rig-veda X, 30) to the waters, omitting verse twelve, which was already recited as the opening verse of the morning-prayer. The first verse is recited thrice, and the tenth verse is recited after the eleventh, while the priests are returning with the water. As soon as they are in sight, the Hotr/ recites verse 13, followed by Rig-veda V, 43, i ; and (when the Ekadhana and Vasativari waters meet together, paragraph 29) Rig-veda II, 35, 3; and, in case some of the water is actually poured over into the Hoiri's cup, I, 83, 2. When the water is brought to the Havirdhana, the Hotr/ addresses the Adhvaryu as stated in paragraph 31; whereupon he pronounces a 'nigada' (for which see Ait. Br. II, 20; Asv. Sr. V, I, 14-17), followed by Rig-veda I, 23, 16; while the Ekadhana pitchers are carried past him. The water in the jMaitravaruwa cup and one third of both the Vasativari and Ekadhana water having been poured into the Adhavaniya trough (standing on the northern cart), the pitchers with the remaining water are then deposited in their respective places behind the axle of the northern cart, where- upon the Hot;-/ recites the two remaining verses (14 and 15) of the
Ill KAiVDA, 9 ADHYAYA, 3 BRAIIMAA'A, 21. 233
(oblation) he (the Adhvaryii) pours out (the ghee)
towards that sap of the sacrifice (in the water), and
draws it to him ; and he (the Hot;/) then stands
by those (Ekadhana pitchers) lest the evil spirits
should injure them on the way.
16. He (the Adhvaryu) then gives directions,
' Come hither, cup-bearer of the Maitravaru/za !
Nesh/ar, lead up the wives! Ye bearers of the
Ekadhana (cups), come hither! Agnidh, step over
against the pit with the Vasativari water and the
Hotris cup!' this is a composite direction.
1 7. They walk northwards out (of the sacrificial
ground) — by the back of the pit and the front side
of the Agnidhra ; whereupon they proceed in the
direction in which the water is. They go thither
together with the wives. The reason why they go
thither with the wives is this.
1 8. When the head of the sacrifice was struck
off, its sap, running, entered the waters ; those
Gandharva Soma-wardens watched it.
19. The gods then said, 'Those Gandharvas,
surely, are a great danger to us here, how can we
carry off the sap of the sacrifice to a place free
from danger and injury ?'
20. They said, ' Well, the Gandharvas are fond
of women ; let us go together with the wives ! The
Gandharvas, surely, will hanker after the wives,
and we shall carry off that sap of the sacrifice to a
place free from danger and injury.'
2 1 . They went with the wives ; the Gandharvas did indeed hanker after the wives, and they (the
Aponaptriya hymn, and sits down in front of the Soma, behind the northern door-post of the Havirdhana (cart-shed).
2 34 ^ATAPATIIA-BRAHMAA^A.
gods) carried off that sap of the sacrifice to a place free from danger and injury.
2 2. And so does that (Adhvaryu) now go (to the
water) with the wives ; the Gandharvas hanker after
the wives, and he carries off that sap of the sacrifice
to a place free from danger and injury.
23. He offers (the ghee) upon the water ; for that
sap of the sacrifice, indeed, draws near to that obla-
tion, when offered ; it rises (to the surface) to meet it;
and having thus brought it to light, he seizes it.
24. And again why he offers this oblation : he
thereby pours out (ghee) towards that sap of the
sacrifice, and draws it to him, and craves it of the
waters. And, indeed, he pleases those deities to whom
he offers that oblation, and thus satisfied and pleased
they fit that sap of the sacrifice together for him.
25. He offers with (Va^'-. S. VI,27). 'Ye divine
waters,- — the son of waters;' the waters are
indeed divine, hence he says, ' Ye divine waters, — ■
the son of waters;' 'That wave of yours, suit-
able for offering;' whereby he means to say,
' That wave of yours which is suitable for the sacri-
fice;' 'Mighty, most grateful;' by 'mighty' he
means to say 'powerful,' and by 'most grateful' he
means to say 'most sweet;' 'Give ye that unto
those gods among the gods,' in saying this he
has craved it of them ; ' The drinkers of the pure
(Soma) ;' the pure, doubtless, is the truth ; in saying,
' the drinkers (pa) of the pure,' he means to say,
' the defenders (pa) of the truth ;' ' Whose portion
ye are, Hail !' for this indeed is their portion.
26. Thereupon he makes that oblation (ghee)
float away by means of the Maitravaru;^a's cup,
with (Va^. S. VI, 28), ' Thou art furrowing !' Even
Ill KANDA, 9 ADHYAYA, 3 BRAHMAA^A, 29. 235
as a coal is consumed by Fire, so is that obla-
tion consumed by that deity. Now that water,
which is in the Maitravaru/^a's cup, he will have to
pour on the king (Soma) ; and ghee being a thun-
derbolt, and Soma seed, he makes (the ghee) float
away lest he should injure that seed. Soma, by that
thunderbolt, the ghee.
27. He then takes (water) with, ' I draw thee up
for the imperishableness of the ocean ;' for the
ocean is water; he thus confers imperishableness
upon the waters ; wherefore, in spite of so much
food (and drink) being consumed, the waters are
not diminished. Thereupon they draw (water in)
the Ekadhana pitchers, and thereupon the vessels
for washincr the feet^
28. The reason why he takes (water) with the
Maitravaru;^a's cup is this. When the sacrifice
escaped from the gods, the gods endeavoured to
call it up by means of (sacrificial) calls (praisha)^ ;
by means of the puroru>^ ('shining before') formulas '"'
they pleased it (pra-ro/^aya), and by the nivids they
made (their wishes) known (ni-vid) to it. Therefore
he takes (water) with the Maitravaru/^a's cup.
29. They come back. The Agnidh takes up his
position opposite to the pit with the Vasativari
water and the Hotr/'s cup. Close over the pit he
1 These are filled by the sacrificer's wife, or, if there be more than one sacrificer (or, if the sacrificer have more than one wife), by all the wives, each having two vessels. For the use of this water, see note on IV, 4, 2, 18.
'^ The praishas or sacrificial directions to the Hotri, for the recitations of offering-formulas, are given by the Maitravaruwa ; see p. 183, note 2.
^ See note on IV, i, 3, 15; the nivids, part i, p. 114, note 2.
236 i-ATAPATHA-BRAHMAiVA.
(the Adhvaryu) makes the Vasativari water and
the Maitravaru/za's cup touch one another, with,
'Water hath united with water, plants with
plants!' the sap of the sacrifice which was fetched
yesterday and that fetched to-day, both kinds he
thereby mixes together.
30. Now some indeed pour (some of) the Vasati-
vari water into the Maitravaru;^a's cup, and from the
Maitravaru/^a's cup (back) to the Vasativari water,
arguing, ' Thereby we mix together both the sap of
the sacrifice which was fetched yesterday and that
fetched to-day.' But let him not do this •, for when
he pours (the water) together into the Adhavaniya
trough \ then both kinds of sap are mixed together.
Thereupon he pours the Vasativari water into the
Hot7'2"s cup for the Nigrabhyasl And as to why
he makes them touch one another close over the pit,
it was from thence, forsooth, that the gods rose to
heaven ; he thus makes the sacrificer look along the
road to heaven.
31. They return (to the Havirdhana). The Hotri
asks him, ' Adhvaryu, hast thou gained the waters ?'
whereby he means to say, * Hast thou obtained the
waters ?' He replies to him, 'Yea, they have yielded
themselves !' whereby he means to say, ' I have ob-
tained them and they have yielded to me.'
