IV KAiVDA, I ADHYAYA, I BRAHMAiVA, I 7. 25 1
13. He draws (the juice) with, 'Make thou our
draughts sweet!' whereby he imbues him (Soma)
with sap, and renders him palatable for the gods :
hence, when slain, he does not become putrid \
And when he offers (that graha) he thereby com-
pletely establishes him.
14. ' For one desirous of spiritual lustre (brahma-
var/^asa) he should press eight times at each (turn),'
so they say ; — for of eight syllables consists the
Gayatri, and the Gayatri is the Brahman : he indeed
becomes endowed with spiritual lustre.
15. Thus the pressing amounts to twenty-four
times (of beating). Now there are twenty-four half-
moons in the year ; and Pra^apati (the lord of
creatures) is the year, and the sacrifice is Pra^apati :
thus as great as the sacrifice is, as great as is its
measure, so great he thereby establishes it.
16. * For one desirous of cattle he should press
five times at each (turn),' so they say ; — the cattle
(animal victims) consist of five parts : he indeed gains
cattle ; and there are five seasons in the year ; and
Pra^apati is the year, and the sacrifice is Pra^apati :
thus as great as the sacrifice is, as great as is its
measure, so great he thereby establishes it. This,
however, is mere speculation : it is the other (manner)
which is practised.
1 7. Having drawn the graha, he wipes (the vessel)
all round, lest any (Soma-juice) should trickle down.
He does not deposit it ; for this is his out-breath-
ing, whence this out-breathing passes unceasingly.
Should he, however, desire to exorcise, he may
^ The Ka«va text adds, ' while whosoever else is slain becomes putrid.'
252 5'ATAPATHA-BRAHMAiVA.
deposit it^ with, ' I put thee down, the out-breathing
of N. N. ! ' Thus, forsooth, inasmuch as he (the
Adhvaryu) does not quit his hold of it, it is not
again in that (enemy) ; and thus both the Adhvaryu
and the Sacrificer hve long.
18. Or he may merely cover (the vessel by his
hand) with, ' I shut thee off, the out-breathing of
N. N. !' Thus, forsooth, inasmuch as he does not
deposit it, it is not again in that enemy ; and thus
he does not disorder the vital airs.
19. While he is still inside (the Havirdhana) he
utters ' Hail ! ' For the gods were afraid lest the
Asura-Rakshas should destroy what part of this
graha was previous to the offering. They offered it
(symbolically) by means of the Svaha, while they
were still inside (the cart-shed), and what was thus
offered they afterwards offered up in the fire. And in
like manner does he now offer it up by means of the
Svaha, while he is still inside, and what has thus
been offered he afterwards offers up in the fire.
20. He then walks out (of the Havirdhana) with, ' I walk along the wide air 2.' For along the air
^ That is, he may set it down on the khara for a moment without quitting his hold of it. While the subsequent cups of Soma are deposited in their respective places after they have been drawn, the Upawju and Antaryama are offered immediately.
^ With the Taittiriyas the order of proceeding is somewhat dif- ferent: The Adhvaryu pours the Soma through the Soma-plants into the \Jpa.f?isn cup after each turn of pressing, with, ' Become pure for Va/aspati, O courser!" — 'The bull purified by the hand with the plants of the bull !'— ' Thou, a god, art a purifier of the gods whose share thou art: thee, to them!' respectively. He then takes the cup from the Pratiprasthatr/ with, ' Thou art self-made ! ' eyes it with, ' Make our drinks sweet ; ' and wipes it clean upwards with, 'Thee for all powers, divine and earthly!' He then rises w-ith, ' May the mind obtain thee !' steps to the Ahavaniya with, ' I move
IV KANDA, I ADHYAY.A, I BRAHMAiVA, 2 2, 253
the Rakshas roams rootless and unfettered on both
sides, even as man here roams along the air, rootless
and unfettered on both sides ^ ; and, that formula
being the Brahman (prayer), a slayer of the Rakshas,
he, by means of that Brahman, renders the air free
from danger and injury.
2 1 . Thereupon he (the Sacrificer) asks a boon. For
the gods, forsooth, greatly desire to obtain the
offering of that graha, and they grant to him that
boon, in order that he may forthwith offer that graha
to them : this is why he asks a boon.
22. He (the Adhvaryu) offers with (Va^. S.VII, 3),
' Self-made thou art,' for, this graha being his
(Ya^/^a's) out-breathing, it is indeed made by itself,
born of itself^: hence he says,' Self-made thou art ;' —
'for all powers, divine and earthly,' — for it is born
of itself for all creatures ^ ; — ' May the mind obtain
thee ! ' — the mind being Pra^apati, he thereby means
to say, ' may Pra^^apati obtain thee ! ' ' Hail ! thee, O
well-born, for Surya!' thus he utters the second*
along the wide air,' and offers, while the sacrificer holds on to him from behind, with, ' Hail! thee, O well-born, to Surya!'
^ See III, I, 3,13.
^ ' For this libation is the out-breathing, and the out-breathing is he that blows yonder (the wind); and he indeed is made by himself, begotten (^ata) of himself, since there is no other maker nor begetter of him.' Kaz/va text.
^ Perhaps we ought to translate the passage, ' from all the powers, divine and earthly,' for it is born by itself from all the creatures. But cf Taitt. S. VI, 4,5:' Thereby he puts out-breathing both into gods and men.'
* While, in its force of 'subsequent,' a vara here refers back to the first Svaha, pronounced by the Adhvaryu (par. 19); it also has here the meaning of ' lower,' and, developed out of this, that of ' preced- ing' (in which meaning it occurs in the i^z'kprati.yakhya). Hence it is quite impossible adequately to render this play on the words avara, 'subsequent, lower, preceding,' and para, 'higher, subsequent.'
2 54 S'ATAPATHA-BRAHMAiVA.
(or inferior) 'Hail!' with regard to a subsequent^ (or higher ; the highest) deity.
23. Now it is in him that burns yonder (the sun)
that he has just offered that (Hbation) ; and the latter
is the All : hence he makes that (sun) the highest of
the All. But were he to utter the second (or higher)
* Hail ! ' with regard to a preceding (or lower) deity ^,
then it would be even higher than yonder sun :
therefore he utters the second ' Hail !' with regard to
a subsequent deity.
24. And, having offered, he wipes the (vessel of
the) graha upwards ; whereby he puts that out-
breathing into him as one tending away from him.
Thereupon he rubs (the wiped-off Soma) upon the
middle enclosing stick from west to east with the
palm of his hand turned upwards ^ — whereby he puts
that out-breathing into him as one tending away from
him — with, 'Thee to the gods sipping motes of
light!'
25. For in that orb which burns yonder he has
just offered this (libation), and those rays thereof
are the gods sipping motes of light : it is these he
thereby gratifies ; and thus gratified those gods
convey him to the heavenly world.
26. For this same graha there is neither an invitatory prayer nor an offering prayer ^ : he offers it
^ That is, coming after Svaha in the formula.
2 The Kawva text reads : etasmin va etan ma«<fale 'haushid ya esha tapati; sarvam u va esha graha^ ; sarvasmad evaitad asmad enam uttarawz karoti ya esho 'smat sarvasmad uttaro yad dhavaraw devataOT kuryat para;« svahakaram anyad dhaitasmad uttara?;; kuryat.
' That is to say, he is to pass his hand, palm upwards, under the middle enclosing stick.
* Such {J^ik verses) as are ordinarily recited by the Hotrz'. When
IV KAiVDA, I ADHYAYA, I ERAHMAiVA, 1'] . 255
with a (Ya^us) formula, and thereby it becomes for
him supplied with both an invitatory and an offering
prayer. And if he desire to exorcise, let him offer
some spray (of Soma) which may adhere either to
his arm, or to his breast, or to his garment, with,
* O divine plant, let that be true wherefore I pray
thee : let N. N. be struck down by destruction falling
from above, crash!' Even as one of (enemies) that
are being slain might escape, so does this (sprig) fly
away from those that are being pressed : thus nothing
(hostile) — either running thither or running away^ —
remains to him for whom he performs this. He de-
posits that (cup) with, ' Thee for the out-breath-
ing!' for this (graha) indeed is his out-breathing.
27. Now some deposit it on the south part (of the khara 2), for, they say, it is in that direction that
the Upawju cup is drawn, the Hotn says, ' Restrain the out- breathing (pra«a) ! Hail ! thee, O well-caUing one, to Surya ! ' whereupon he breathes into (or towards) the cup with, ' O out- breathing, restrain my out-breathing ! ' After that he remains silent till the Antaryama is drawn, when he addresses that graha with, ' Restrain the in-breathing (apana)! Hail ! thee, O well-calling one, to Surya!' whereupon he draws in his breath over the cup, and says, ' O in-breathing, restrain my in-breathing ! ' He then touches the pressing-stone with, 'Thee to the through-breathing!' and therewith frees his speech from restraint. Ait. Br. H, 21. On the terms out-breathing (prawa) and in-breathing (apana, or up-breathing, udana) see part i, p. 19, note 2; J. S. Speijer, Jatakarma, p. 64; Saya«a on Taitt. S. I, 4, 3 (vol. i, p. 603) ; Taitt. S. VI, 4, 6. Dif- ferent Haug, Ait. Br, Transl. p. 118.
^ 'Na dhavan napadhavat pari^ishyate ;' perhaps we ought to read ' napadhavan ; ' unless indeed ' tasya ' refers to Soma, as Saya«a seems to take it. The Ka«va text has : tatha ha tesha;// napadhavans /^ana mu/^'yate yebhyas tatha karoti.
"^ According to the Sutras of the Black Ya^us (cf. Sayawa on Taitt. S. I, 4, 2, p. 598), the Upawju cup is 'deposited' on the south-east and the Antaryama cup on the north-east corner of the
256 DATAPATH A-BRAHMAiVA.
yonder (sun) moves. Let him, however, not do
this, but let him deposit it on the north (uttara) part
(of the khara), because there is not any higher (uttara)
graha than this. He deposits it with, ' Thee for the
out-breathing!' for this (graha) is indeed his out-
breathing.
28. He then takes the Upa;;^5u-savana (pressing-
stone). He neither touches it with the fringe nor
with the straining-cloth, for that would be like rinsing
it in water. If there be any spray adhering to it,
let him remove it with his hand, and then lay down
(the stone) beside (the Upaw^u cup), with the face
towards the north, with, 'Thee for the through-
breathing!' for this (stone) is indeed his (Ya^;'2a's)
through-breathing.
Second BRAHMAiVA.
II. The Great Pressing ^
I. The Upawju (graha), forsooth, is his out- breathing, the Upa;;/5u-savana (stone) his through-
khara or mound ; the Upawi'u-savana stone being placed between them. Before depositing the vessel, the Adhvaryu pours some of the residue of Soma-juice from the Upa;«.<-u cup into the Agraya«a- sthali, and having put a large twig of Soma into it for the evening pressing (? the Adabhya graha, cf. Say. on Taitt. S. I, 603), he ' deposits ' it on the mound.
^ The ' Great Pressing ' (mahabhishava) from which the Antar- yama and following libations are obtained is performed by the four priests, viz. the Adhvaryu and his three assistants, Pratipra- sthatr/, Nesh/n*, and Unnetr/, each having an equal portion of Soma-plants and one of the four remaining pressing-stones assigned to him. The ceremonies mentioned in III, 9, 4) i seq. are repeated on the present occasion, each of the priests tying a piece of gold to his ring-finger. The pressing is performed in three rounds of three turns each, the number of single strokes of the several turns
IV KANDA, I ADHYAYA, 2 BRAflMAA^A, 2. 257
breathing, and the Antaryama (graha) his in- breathing.
2. Now as to why it is called Antaryama, That
which is the out-breathing is also the in-breathing
and the through-breathing. Now, in drawing the
Upawm (graha), he puts into him that out-breathing
which tends away from him ; and in drawing the
