^ This does not appear to refer to the Taittiriyas, since by them the same order of proceeding is prescribed for the Antaryama as for the Upa?;/ju (p. 252, note 2); cf Sayawa on Taitt. S. I, p. 603. See, however, Maitray. Sa7;;h. I, 3, 4-5.
2 ' Apid (vai)' seems to have much the same meaning (' perhaps') as the later ' api nama.' Cf. I, 9, i, 19.
" He offers the entire Soma in the Antaryama cup, without leaving any, or pouring any juice into the Agraya?zasthali.
264 fi-ATAPATHA-BRAIIMAiVA.
middle enclosing stick from west to east with the
palm of his hand turned upwards ; but here he does
so from east to west with the palm of his hand
turned downwards — whereby he puts the in-breathing
into him as one tending towards him — with, 'Thee
for the gods sipping motes of light!' The
significance is the same as before.
24. Having returned (to the cart-shed), he deposits
that (cup) with, 'Thee for the in-breathing!' for
this is indeed his in-breathing. He deposits them ^
so as to touch one another ; whereby he makes out-
breathing and in-breathing touch one another, joins
the out-breathings and in-breathings together.
25. Now these (cups and stone) repose without
being moved until the evening Soma feast, whence
men sleep here on earth ; and at the evening Soma
feast they are used again, whence these men, having
slept, awake and are bustling and restless ; — this,
forsooth, is after the manner of the sacrifice, for the
sacrifice is fashioned like a bird : the Upamsu and
Antaryama (grahas) are its wings, and the Upamsu-
savana (stone) its body.
26. They repose without being moved until the
evening Soma feast. The sacrifice is spread along ;
but what is spread along moves, whence those birds
fly spreading their wings, not drawing them in. At
the evening Soma feast they are again used ; whence
^ According to ihe Kawva text he is to place the Antaryama cup on the south-east corner (dakshiwardhe) of the khara (see p. 255, n. 2); while, according to Katy. IX, 2, i, both the Vpamsu and Antar- yama are to be placed on the north-east corner, the former south of the latter. This arrangement, however, would scarcely agree with IV, I, I, 27-28. The Upa;'//ju-savana stone, doubtless, is to lie between the two cups, with its face towards the Upa/;/ju.
IV KAA'DA, I ADHYAYA, 3 BRAHMAiVA, 4. 265
these birds fly drawing in their wings to fold them : this indeed is after the manner of the sacrifice.
27. The Up3.msu, forsooth, is this (earth), for the
Upamsu is the out-breathing, and breathing out one
breathes upon this (earth). And the Antaryama
is yonder (sky), for the Upa;;^i"u is the in-breathing
(up-breathing), and in breathing up one breathes
towards yonder world. And the Upa^i-u-savana
(stone) is the air, for the Upa;//i'u-savana is the
through-breathing, and he who breathes through (in
and out), breathes through this air.
Third BRAHMAiVA.
1. The Aindra-vayava (graha), forsooth, is his
speech; and as such belonging to his self\ Now
Indra, when he had hurled the thunderbolt at V?^/tra,
thinking himself to be the weaker, and fearing lest
he had not laid him low, hid himself. The gods also
hid themselves away in the same place.
2. The gods then said, ' Verily, we know not if
Vrztra. be slain or alive : come, let one of us find
out, if Vr/tra be slain or alive !'
3. They said unto Vayu — Vayu, forsooth, is he that
blows yonder — 'Find thou out, O Vayu, if Vr/tra be
slain or alive ; for thou art the swiftest among us : if
he lives, thou indeed wilt quickly return hither.'
4. He spake, ' What shall be my reward then?' —
'The first Vasha^* of king Soma!' — 'So be it!' so
Vayu went, and lo^ Vrztra slain. He spake, 'Vmra
is slain : do ye with the slain what ye list !'
^ That is,to Ya^wa's body(madhyadeha, Say.) as distinguished from his limbs. The Petersb. Diet, takes adhyatmam in the sense of ' in re- gard to the self (or person).' See I V, i , 4, i , with note ; IV, 2, 2, i seq.
^ At I, 6, 2, 3 ; II, 2, 3, 9, I erroneously supplied a verb of
266 ^ATAPATIIA-BRAHMAiVA.
5. The gods rushed thither, — as (those) eager to
take possession of their property, so (it fared with)
him (V/'/tra — Soma) ^ : what (part of him) one of
them seized, that became an ekadevatya (graha,
belonging to one deity), and what two of them,
that became a dvidevat^^a ^, and what many (seized),
that became a bahudevatya ; — and because they
caught him up each separately (vi-grah) by means
of vessels, therefore (the libations) are called graha.
6. He stank in their nostrils, — sour and putrid he
blew towards them : he was neither fit for offering,
nor was he fit for drinking.
7. The gods said to Vayu, 'Vayu, blow thou
through him, make him palatable for us!' He said,
' What shall be my reward then ?' — ' After thee they
shall name those cups.' — ' So be it !' he said, ' but
blow ye along with me!'
8. The gods dispelled some of that smell, and laid
it into the cattle, — this is that foul smell in (dead)
cattle : hence one must not close (his nose) at that
foul smell, since it is the smell of king Soma.
9. Nor must one spit thereat " ; even though he should think himself ever so much affected, let him
motion with the particle ed, following the original interpretation in the Petersb. Diet, and Weber's Ind. Stud, IX, 249. I now adopt the later explanation put forth in the ' Nachtrage.' Professor Whitney, Amer. Journ. of Phil., Ill, p. 399, apparently draws from the same source.
^ ' As (those) wishing to take possession of their property, so did they seize upon him each for himself (evam ta/?2 vyagrz'h?zata)-,' Ka«va text. The construction of our text is quite irregular.
^ The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vayava (Indra and Vayu), the Maitra-varu«a (Mitra and Varm/a), and the A.fvina.
^ That is, because of it, or away from it. Perhaps, however, it belongs to the next clause, ' therefore, even . . . .'
IV KAiVDA, I ADHYAYA, 3 BRAHMAiVA, 1 4. 267
go round it windward ^ ; for Soma means eminence,
and disease meanness : even as at the approach of
his superior the meaner man would get down (from
his seat), so does disease go down before him (Soma).
10. Then Vayu blew a second time through him
and thereby made him palatable ; whereupon he was
fit for offering and fit for drinking. Hence those
(vessels), though belonging to various deities, are
called ' vayavya (Vayu's vessels) I' His (Vayu's)
is that first Vasha^ of king Soma, and, moreover,
those vessels are named after him.
11. Indra then thought within himself: — 'Vayu,
forsooth, has the largest share of this our sacrifice,
since his is the first Vasha/ of king Soma, and,
moreover, those vessels are named after him : nay,
but I, too, will desire a share therein!'
12. He said, 'Vayu, let me share in this cup !' —
'What will then be?' — 'Speech shall speak intel-
ligibly ^1' — 'If speech will speak intelligibly, then
will I let thee share !' Thus that cup henceforward
belonged to Indra and Vayu, but theretofore it
belonged to Vdyu alone.
13. Indra said, ' One half of this cup is mine !' —
'Only one fourth is thine!' said Vayu. — 'One half
is mine!' said Indra. — 'Only one fourth is thine!'
said Vayu.
14. They went to Pra^apati for his decision.
Pra^apati divided the cup (of Soma) into two parts
and said, ' This (half) is Vayu's !' Then he divided
the (other) half into two parts and said, ' This is
^ That is, in order to inhale as much of the strong smell of the Soma as possible (?). 2 See p. 158, note i. ^ Or, articulately, distinctly (niruktam).
268 5ATAPATHA-BRAHMAiVA.
Vayu's ! — This is thine!' then he assigned to Indra
a fourth part for his share — one fourth is the same
as a quarter : henceforward that cup belonged, one
fourth of it, to Indra.
15. Now with this Hbation there are two puro-
ru/^^ — formulas, — the first belonging to Vayu alone,
and the second to Indra and Vayu ; and two invitatory
prayers (anuvakya), — the first to Vayu alone, and
the second to Indra and Vayu ; and two praisha
(directions), — the first belonging to Vayu alone, and
the second to Indra and Vayu ; and two offering
prayers (ya^ya), — the first to Vayu alone, and the
second to Indra and Vayu : thus he assigns to him
(Indra) each time a fourth part for his share.
16. He said, ' If they have assigned to me a fourth
part each time for my share, then speech shall speak
intelligibly only one fourth part!' Hence only that
fourth part of speech is intelligible which men speak ;
but that fourth part of speech which beasts speak is
unintelligible ; and that fourth part of speech which
birds speak is unintelligible ; and that fourth part
of speech which the small vermin here speaks Is
unintelligible.
17. Wherefore it has been thus spoken by the
Rzshi (Rig-veda 1, 164, 45): — ' Four are the measured
grades of speech ; the Brahmans that are wise know
them : three, deposited in secret, move not ; the
fourth grade of speech men speak.'
18. He now draws (the graha) from that (stream
of Soma)^ with (Vaf. S. VII, 7; Rig-veda VII,
92, i), 'Come nigh to us, O Vayu, sipping of
^ Puroru/^ (lit. 'fore-shining') is the designation of the formulas preceding the Upayama, ' Thou art taken with a support, &c.'
IV KANDA, I ADHYAYA, 4 BRAIIMAiVA, I. 269
the pure (Soma)! Thine are a thousand steeds,
O bestower of all boons ! Unto thee hath been
offered the gladdening juice whereof thou, O
God, takest the first draught! — Thee for
Vayu!'
19. And, having withdrawn (the cup), he again
fills iti, with (Va^. S. VII, 8; Rig-veda I, 2, 4),
'O Indra and Vayu, here is Soma-juice:
come ye hither for the refreshing draught,
the drops long for you ! — Thou art taken with
a support^! — Thee for Vayu, for Indra and
Vayu !' — with ' This is thy womb^: thee for the
closely united!' he deposits (the cup). As to
why he says, ' Thee for the closely united,' — he who
is Vayu, is Indra; and he who is Indra, is Vayu :
therefore he says, ' This is thy womb : thee for the
closely united !'
Fourth BRAHMAiVA.
I. Mitra and Varu;/a, forsooth, are his intelligence
and will ; and as such belonging to his self: when-
ever he desires anything in his mind, as * Would
that this were mine ! I might do this !' that is intel-
ligence ; and whenever that is accomplished, that is
wiin. Now intelligence indeed is Mitra, and will is
^ When the cup is half-filled he withdraws it for a moment from the stream of Soma flowing from the Hotr/'s cup into the Drowa- kala^a trough ; after which he again holds it under to have it filled completely. For the shape of this cup, see IV, i, 5, 19.
^ See IV, I, 2, 6, with note. ^ See IV, i, 2, 9, with note.
* The Ka«va text adds, tad asyaitav atmana/?, ' and these two are of his self,' which seems to be intended to explain the pre- ceding adhyatmam, 'belonging to his self.' See IV, i, 3, i, with note.
270 ^ATAPATHA-BRAIIMAiVA.
Varuna ; and Mitra is the priesthood, and Varu;/a
the nobility ; and the priesthood is the conceiver,
and the noble is the doer.
2. Now in the beginning these two, the priesthood
and the nobility, were separate : then Mitra, the priest-
hood, could stand without Varu/^a, the nobility.
3. Not Varu?^a, the nobility, without Mitra, the
priesthood : whatever deed Varuna. did unsped by
Mitra, the priesthood, therein, forsooth, he suc-
ceeded not.
4. Varu;/a, the nobility, then called upon Mitra,
the priesthood, saying, ' Turn thou unto me that we
may unite : I will place thee foremost, sped by thee,
I will do deeds!' — 'So be it!' So the two united;
and therefrom resulted that graha to Mitra and
Varu;^a.
5. Such, then, is the office of Purohita (placed
foremost, domestic priest). Wherefore let not a
Brahman desire to become the Purohita of any one
Kshatriya (he may meet with), as thereby righteous-
ness and unrighteousness unite ; nor should a Ksha-
triya make any Brahman (he may meet with) his
Purohita, as thereby righteousness and unrighteous-
ness unite. — Whatever deed, sped by Mitra, the
priesthood, Varuna. thenceforward did, in that he
succeeded.
6. Hence it is quite proper that a Brahman should
be without a king, but were he to obtain a king, it
would be conducive to the success (of both). It is,
however, quite improper that a king should be with-
out a Brahman, for whatever deed he does, unsped
by Mitra, the priesthood, therein he succeeds not.
Wherefore a Kshatriya who intends to do a deed
ought by all means to resort to a Brahman, for
