being, however, not limited, as was the case at the pressing of the Upamsu. Only before the first turn of each round Nigrabhya water is poured on the plants. After each turn the scattered plants are gathered together on a heap. At the end of each round (of three turns) the Soma is touched (or 'strengthened'); whereupon the completely pressed-out stalks are thrown into the Hotrfs cup and the Nigrabha formula is pronounced (III, 9, 4, 21). The stalks which are still juicy are then 'gathered together' (see III, 9, 4, 19) into the so-called sambhara;/i and poured into the Adhavamya trough, and having been stirred about therein by the Unnetrz", are taken out, pressed out, and thrown on the skin, when the same process is repeated. On the completion of the third round the Dro/za- kalaja is brought forward (from behind the axle of the southern cart) by the Udgatr/s (for the mantras used by them see Ta«</ya Br. I, 2, 6-7) and placed on the four stones covered with the pressed-out Soma husks, the straining-cloth being then stretched over it, with the fringe towards the north. The Hotr/'s cup (held by the sacrificer and containing the remaining Nigrabhya water) having then been filled up by the Unnetr/ with the Soma-juice in the Adhavaniya trough, the sacrificer pours it in one continuous stream from the Hotr/s cup upon the straining-cloth, spread over the Dro«akala.fa by the chanters (Udgatr/s), muttering a mantra (Ta^zfl'ya Br. I, 2, 9) all the time. From this stream the first eight (at the midday pressing the first five) libations are taken, by the respective cups being held under, the remaining libations or cups being drawn either from the strained (or 'pure/ i-ukra) Soma-juice in the Dro/zakala^'a, or from the Agrayawasthali or the Putabhr?t. Saya«a on Ait. Br. II, 22, i seems to exclude the Antaryama graha from the 'great pressing;' antaryamagrahahomad ijrdhvam maha- bhishavawz krztva. Also in II, 21, i he mentions the Dadhi graha, Amsu graha, and Adabhya graha (see p. 255, n. 2) as intervening between the Aponaptriya ceremony and the drawing of the Upawi-u graha.
258 ■SATAPATHA-BRAHMA.VA.
Antaryama, he puts into him that in-breathing which
tends towards him. But this same in-breathing is
confined within his self; and because it is confined
(yam) within (antar) his self, or because these
creatures are sustained (yam) by it, therefore it is
called Antaryama.
3. He draws it from inside the strainer \ whereby
he puts that in-breathing into him as one tending
towards him, and that in-breathing of his is placed
(or beneficial) within his self. And thereby also
that Upaw5u (libation) of his comes to be drawn
from inside the strainer (i. e. from the pure Soma),
for one and the same are the Upa;;25u and Antar-
yama, since they are the out-breathing and in-
breathing. And thereby, moreover, that (vital air)
of his comes to be unceasing also at the other
grahas.
4. Now as to why he purifies the Soma by means
of a strainer (pavitra). When Soma had oppressed
his own family-priest B7^/haspati, he restored to him
(his property); and on his restoring it, he (Br/has-
pati) became reconciled to him. Still there was
guilt remaining, if only for having contemplated
oppressing the priesthood.
5. The gods purified him by some means of purifica-
tion (or a strainer, pavitra), and, being cleansed and
pure, he became the (sacrificial) food of the gods. And
^ Anta/^pavitrat, lit. from (the vessel or stream of Soma) which has the strainer inside it; the straining-cloth being spread over the Drowa- kala^-a, into which the pressed-out Soma-juice is poured. The Petersburg Dictionary assigns to it the meaning ' the Soma within the filtering vessel' (see IV, i, i, 3). Perhaps it means ' from that which has a strainer between,' i. e. from the poured-out stream from which the libation is taken, and which is separated from the Drowakalaxa by the straining-cloth.
IV KANDA, I ADHYAYA, 2 BRAHMAiVA, 7. 259
in like manner does he now purify him by means
of that strainer, and, being cleansed and pure,
he becomes the food of^the gods.
6. Then as to why the grahas are drawn with the Upayama\ Now Aditi is this (earth), and hers was
that praya;ziya oblation, that Aditya rice-pap-. But
that was, as it were, previous to the Soma feast :
she desired to have a share along with the gods in
the Soma feast, and said, ' Let there be for me also
a share of the pressed Soma!'
7. The gods said, ' This sacrifice has already been
distributed among the deities : by means of thee the
grahas shall be taken and offered to the deities!' —
* The term Upayama, lit. 'foundation, substratum,' referring properly to 'that which is held under' while taking the libation, that is, the cup of the respective graha (and hence also identified with the earth, as the substratum of everything, cf. Say. on Taitt. S. I, 4, 3), has come to be applied likewise to the formula ' upayama- gnliito 'si,' i.e. 'thou art taken with (or on) a support,' which is repeated at those libations before the formulas muttered while they are drawn into the respective vessels or cups (see par. 15). Haug, Transl. Ait. Br. p. 1 18 note, makes the following distinction between the graha (cup) and patra (vessel) of the Antaryama (and Upawwu) libation: 'The patra is a vessel resembling a large wooden jar with but a very slight cavity on the top, in which the Soma-juice is filled. The graha is a small cup, like a saucer, made of earth, and put over the cavity of the Soma vessel, in order to cover the " precious " juice. The bottom of it is first put in water, and a gold leaf placed beneath it. There are as many grahas as there are patras ; they belong together just as cup and saucer, and are regarded as inseparable. The word graha is, however, taken often in the sense of the whole, meaning both graha and patra.' I doubt, however, whether this distinction is in accordance with the old authorities. The graha vessels or cups are described as resembling the shape of a mortar. For other peculiarities, see IV, I, 5, 19. With some libations there is both a patra (cup) and a sthali (bowl).
^ See III, 2, 3, 1 seq.
2 60 ^ATAPATHA-BRAHMAiVA.
' So be it!' This, then, is her share of the pressed
Soma.
8. And, again, why the grahas are drawn with the
Upayama. The Upayama indeed is this (earth),
since it is this (earth) that bears (upa-yam^) food
here for cattle and men and trees ; and the gods are
above this, for the gods are in heaven.
9. The reason, then, why the grahas are drawn
with the Upayama, is that they are drawn by means
of this (earth); and why he deposits them in the
womb 2, is that this earth is the womb of everything,
that it is from her that these creatures have sprung.
10. That same Soma the priests carry about as
seed. And seed which is cast outside the womb is
lost; but that which he deposits in the womb is
indeed deposited in this earth.
11. Now these two grahas are his out-breathing
and in-breathing ; one of them he offers after sunrise
and the other before sunrise, in order to keep the
out-breathing and in-breathing distinct from each
other. He thus keeps the out-breathing and in-
breathing distinct from each other : hence these two,
even while being one and the same, are yet called
differently 'out-breathing' and 'in-breathing.'
12. Now those two grahas are for him day and nioht ; one of them he offers after sunrise and the
1 Lit. forms the support or basis for it. The sentence could also be translated, * this earth doubtless is an upayama (support), since she bears food.' Apparently he means to say that, as the gods are above, the food to be offered to them requires some sup- port, something to ' hold it up' by for the gods to reach it.
"^ This refers to the formula ' This is thy womb,' with which most Ubations, after being drawn, are deposited in their proper place on the khara until they are used for offering. See IV, i, 3, 19.
IV KAiVDA, 1 ADHYAYA, 2 BRAHMAiVA, I 5. 26 1
Other before sunrise, in order to keep day and night
distinct from each other : he thus keeps day and
night distinct from each other \
13. The Ijp3i77isu, being the day, he offers in the
night ; and thus he puts the day into the night :
whence even in the deepest darkness one distin-
guishes something^.
14. The Antaryama, being the night, he offers
after sunrise, and thus he puts the night into the
day: whence that sun, on rising, does not burn up
these creatures ; whence these creatures are pre-
served.
15. He draws (the Antaryama graha) therefrom =^
with (Va^. S. VII, 4), 'Thou art taken with a
support!* — The significance of the Upayama
has been told ^. — 'Restrain thou, O mighty
(Indra), guard Soma!' the mighty, forsooth, is
Indra ; and Indra is the leader of the sacrifice:
wherefore he says 'O mighty!' and by 'guard
Soma' he means to say 'protect Soma!' 'Pre-
serve the riches! gain thee food in the sacri-
fice!'— riches mean cattle: 'Protect the cattle' he
thereby means to say. ' Gain thee food in the sacri-
fice 1' — food means creatures : he thus makes these
eager to sacrifice, and these creatures go on sacrificing
and praising and toiling.
^ ' Were he to oflfer both after sunrise, there would only be day, and no night; and were he to offer both before sunrise, there would only be night, and no day.' Kawva text.
^ Tasmad v idaw ratrau tamasi sati nir^?layata iva kimkld iva. Kawva text.
^ Viz. from the stream of Soma poured from the Hotn's cup on the straining-cloth. See p. 256, note i.
* See paragraph 6, with note.
262 5ATAPATHA-BRAHMA;\^A.
1 6. 'Into thee I lay day and night ^; into thee
I lay the wide air : allied with the gods, the
lower and the higher,' — thereby he makes this
(graha) one belonging to all the gods : because by
means of it these creatures move about in the air
breathing out and breathing in, therefore it belongs
to all the gods. — ' Delight thyself in the Antar-
yama, O mighty one!' the mighty one is Indra,
and Indra is the leader of the sacrifice, wherefore he
says ' O mighty one!' and in that he draws it with
' into — into,' thereby he means to say ' I lay thee
into his (Indra's) self.'
17. Having drawn it, he wipes (the vessel) all
round, lest (any Soma-juice) should trickle down.
He does not deposit it; for this is the in-breathing:
hence this in-breathing passes unceasingly. But
should he desire to exorcise, let him deposit it with
* I put thee down, the in-breathing of N. N. ! '
18. If he deposits the Upa.msu, let him also
deposit this (Antaryama cup)'-^; and if he does not
deposit the Upi;;wu, let him also not deposit this.
And if he covers the Upa;;wu (with his hand), let
him also cover this ; and if he does not cover the
Vp^msu, let him also not cover this : as the per-
formance regarding the Up^imsu, so regarding this
(graha) ; for one and the same are these two, the
Upamsu and Antaryama, since they are the out-
breathing and in-breathing.
19. Now the A^arakas, forsooth, offer these two
^ Mahidhara oflfers the alternative interpretation, 'through thee I place day and night between (Soma and the enemies),' which is also Sayawa's interpretation on Taitt. S. I, 4, 3; as apparently that of the Taitt. S. itself, VI, 4, 6,
=* See IV, 1,1,17-18.
IV KAiVDA, I ADHYAYA, 2 BRAHMAA^A, 23. 263
(libations) with two different formulas \ saying,
' These two are his out-breathing and in-breathing :
we make the out-breathing and in-breathing of varied
vigour.' But let him not do this, for they disorder
the sacrificer's out-breathing and in-breathing. Now,
one might also ^ offer this one silently : —
20. But, as he offers the Upamsu with a formula,
even thereby this (libation) also comes to be offered
with a formula. How then could one offer it silently,
for these two, the Up^msu and Antaryama, are one
and the same, since they are the out-breathing and
in-breathing ?
21. With the very same formula with which he
offers the Upkmsu, he offers this (libation), — 'Self-
made thou art: for all powers divine and
earthly: may the mind obtain thee! Hail! —
thee, O well-born, for Surya!' The significance
of this formula has been told.
22. And, having offered ^ he wipes the cup clean
downwards. For even now, after offering the Upi;;wu,
he wiped (the cup) upwards ; but here he wipes it
downwards; whereby he puts the in-breathing into
him as one tending towards him.
23. He then rubs (the wiped-off Soma) upon the
middle enclosing; stick from east to west with the
palm of his hand turned downwards. For even now,
after offering the Upanisu, he rubbed it upon the
