IV KAiVDA, I ADHYAYA, 4 BRAHMAiVA, lO. 2'Jl
he verily succeeds only in the deed sped by the Brahman.
7. Now he draws (the Maitra-varu;^a graha)
from that (stream of Soma) \ with (Vaf. S. VII, 9 ;
Rig-veda II, 41, 4), 'This Soma, O Mitra and
Varu;«a, hath been pressed for you; ye holy,
now hear my cry! — Thou art taken with a
support^! — Thee for Mitra and Varu;^a!'
8. He mixes it with milk. The reason why he
mixes it with milk is this. Soma, forsooth, was
Vr/tra. Now when the gods slew him, they said
to Mitra, 'Thou also slay est !' But he liked it not
and said, ' Surely, I am every one's friend (mitra) :
being no friend, I shall become an enemy (or, other
than Mitra, Amitra).' — 'Then we shall exclude thee
from the sacrifice!' — Then said he, 'I, too, slay!'
Thereupon the cattle went from him, saying, ' Being
a friend, he has become an enemy!' Thus he was
deprived of the cattle. By mixing (the Soma) with
milk, the gods then supplied him with cattle ; and in
like manner does this (priest) now supply him (the
sacrificer or Mitra) with cattle by mixing (the Soma)
with milk.
9. As to this they say, ' Surely he liked it not to
slay!' Thus, what milk there is in this (mixture)
that belongs to Mitra, but the Soma belongs to
Varu;2a : therefore one mixes it with milk.
10. He mixes it with (Vaf. S. VII, 10 ; Rig-veda
IV, 42, 10), 'May we delight in the wealth we
have gained, the gods in the offering, the
kine in pasture! that unfailing milch cow,
1 See p. 256, note i. For the shape of this cup, see IV,
1,5, 19- ^ See IV, I, 2, 6, and note.
272 DATAPATH A-BRAHMAiVA.
O Mitra and Varu;/a, grant ye unto us day
by day!' — with 'This is thy womb: thee for
truth and lifeM' he deposits it. Now as to why
he says, ' Thee for truth and Hfe/ — the truth is
Mitra ^ since Mitra is the Brahman, and the truth
is the Brahman (sacerdotium or sacred writ) ; —
and hfe is Varu;^a, since Varu;^a is the year, and Hfe
is the year : therefore he says, ' This is thy womb :
thee for truth and Hfe ! '
Fifth BRAHMAiVA.
I. The A^vina graha^, forsooth, is his organ of
hearing ; hence in drinking it he turns (the cup) all
round *, since with that ear of his he hears all
round. — Now when the Bhr/gus, or the Ahgiras,
attained the heavenly world, A^'yavana the Bhargava,
or A'yavana the Aiigirasa, was left behind here (on
earth) decrepit and ghostlike ^.
^ This is a false analysis of ri'tayu, ' righteous, holy.'
^ The text has ' Brahman,' which must be wrong. The Ka«va recension has, correctly, mitro va r/tam, brahma hi mitro, brahma by r/tam.
^ The Ajvina graha is not actually taken at this time, but later on, after the oblation of drops and the chanting of the Bahishpa- vamana stotra; see IV, 2, 5, 12. The reasons for inserting it here are given in parag. 15-16.
* Lit. 'he drinks it while turning it all round,' in accordance with the regular Sanskrit idiom. The Ajvina cup has three mouths, from which the Soma is drunk by turns. See Haug, Transl. Ait. Br. p. 132.
^ On this legend, and its probable connection with that of Medea's cauldron, and the Germanic ' quecprunno ' (jungbrunnen, well of renovation), see A. Kuhn, ' Herabkunft des Feuers und des Gotter- tranks,' p. 11. For other translations, see Weber, Ind. Streifen, i. p. 13 seq.; Muir, O. S. T. v. p. 250 seq.; Delbriick ii. p. 121. For
IV KAiVJDA, I ADHYAYA, 5 BRAHMAiVA, 7. 273
2. But 6'aryata, the Manava, just then wandered
about here with his tribe, and settled near by that
same place. His boys \ while playing, setting
that decrepit, ghostlike man at nought, pelted him
with clods.
3. He was wroth with the ^'aryatas, and sowed
discord among them : father fought with son, and
brother with brother,
4. KS'aryata then bethought him 2, — ' This has come
to pass for something or other I have done!' He
caused the cowherds and shepherds to be called
together, and said —
5. He said, ' Which of you has seen anything
here this day?' — They said, 'Yonder lies a man,
decrepit and ghostlike : him the boys have pelted
with clods, setting him at nought/ Then ^'aryata
knew that this was iTyavana.
6. He yoked his chariot, and putting his daughter
Sukanya thereon, he set forth, and came to the
place where the J^i'shi was.
7. He said, 'Reverence be to thee, O 7?/shi ;
another version, apparently more modern, of the same legend, found in the Gaiminiya (Talavakara) Brahmawa, see Professor Whitney, Proceedings Amer. Or. Soc. 1883, p. ix.
^ That is, youths of his clan.
^ 6'aryata then bethought him, ' From something I have done, thence (has come) so great a calamity.' It then occurred to him,
' Surely, ^yavana, the Bhargava, or Ahgirasa, was left behind here, decrepit : him I (must) have somehow oifended sorely, thence so great a calamity.' He called his tribe together. Having called the tribe together, he said, ' Who, be he cowherd or shepherd, has noticed anything here?' They said, 'Yonder in the wood lies a decrepit, ghostlike man ; him the boys have this day pelted with clods : that is the only thing we have descried (? tad evadarishma),' &c. Ka«va text.
274 i'ATAPATHA-BRAHMAiVA.
because I knew thee not, therefore have I offended
thee ; here is Sukanya \ with her I make atonement
to thee : let my tribe live at peace together ! ' And
from that same time his tribe lived at peace together.
But 6aryata, the Manava, departed - forthwith, lest
he should offend him a second time.
8. Now the Ai'vins then wandered about here on
earth performing cures. They came to Sukanya,
and desired to win her love ; but she consented not
thereto.
9. They said, ' Sukanya, what a decrepit, ghostlike
man is that whom thou liest with ; come and follow
us !' She said, ' To whom my father has given me,
him will I not abandon, as long as he lives!' But
the i?/shi was aware of this.
10. He said, ' Sukanya, what have those two said
to thee ?' She told him all ; and, when she had told
him, he said, * If they speak to thee thus again, say
thou to them, " But surely, ye are neither quite
complete nor quite perfect, and yet ye deride my
husband !" and if they say to thee, "In what respect
are we incomplete, in what respect imperfect ?" say
thou to them, " Nay, make ye my husband young
again, and I will tell you!'" They came again to
her, and said to her the same thing.
1 1. She said, 'But surely ye are neither quite com-
plete nor quite perfect, and yet ye deride myhusband!'
They said, ' In what respect are we incomplete, in
what respect imperfect ?' She said, ' Nay, make ye
my husband young again, and I will tell youl'
^ That is, ' the fair maiden.'
^ That is, ' he broke up his camp and departed with his tribe' (so 'payuyu^e grama/^, Kawva recension).
IV KAiVDA, 1 ADHYAYA, 5 BRAHMAA^A, I5. 275
12. They said, ' Take him down to yonder pool\
and he shall come forth with whatever age he shall
desire!' She took him down to that pool, and he
came forth with the age he desired.
1 3. They said, ' Sukanya, in what respect are we
incomplete, in what respect imperfect?' The i?/shi
himself answered them, — ' In Kurukshetra yonder
the gods perform a sacrifice and exclude you two
from it : in that respect ye are incomplete, in that
respect imperfect !' And the A^vins departed forth-
with, and came to the gods, as they were performing
a sacrifice, after the chanting of the Bahishpavamana.
14. They said, 'Invite us thereto!' The gods
said, ' We will not invite you : ye have wandered
and mixed much among men, performing cures.'
15. They said, 'But surely ye worship with a
^ Or, according to the Petersburg Dictionary, ' Throw him into yonder pool.' In the Kawva text no mention is made of a pool (hrada), but merely of water to which the 7?/shi is taken by his wife. I subjoin Professor Whitney's translation of the corre- sponding passage of the Gaimimya Br. version : ' They (the A.yvins) said to him: "Sage, make us sharers in the Soma, Sir." "Very well," said he ; " do you now make me young again." They drew him away to the sa.isa.va. of the Sarasvati. He said: "Girl, we shall all come out looking alike ; do you then know me by this sign." They all came out looking just alike, with that form which is the most beautiful of forms. She, recognising him .... " This is my husband." They said to him : " Sage, we have performed for you that desire which has been your desire ; you have become young again ; now instruct us in such wise that we may be sharers in the Soma." ....
' Then Ayavana the Bhargavan, having become young again, went to A'aryata the Manavan, and conducted his sacrifice on the eastern site. Then he gave him a thousand ; with them he sacri- ficed. Thus A^yavana the Bhargavan, having praised with this saman (the /^yavana), became young again, won a girl for wife, sacrificed with a thousand,' &c.
276 i-ATAPATHA-BRAHMAA^A.
headless sacrifice!' — 'How with a headless (sacri-
fice) ?' — ' Nay, invite us, and we will tell you ! ' — ' So
be it ! ' so they invited them. They drew this
Ai^vina cup for them ; and those two became the
Adhvaryu priests of the sacrifice, and restored the
head of the sacrifice. Then, in the chapter of the
divakirtyas \ it is explained how they did restore
the head of the sacrifice. Hence this libation is
drawn after the chanting of the Bahishpavamana,
for it was after the chanting of the Bahishpavamana
that they arrived.
16. They said, 'Well, but we two, being the
Adhvaryus, are the heads (leaders) of the sacrifice :
transfer ye that graha of ours to this earlier time, to
those belonging to two deities ^ ! ' Accordingly they
transferred that graha for them to a former time, to
those belonging to two deities : hence that graha is
drawn in the tenth place, and is consecrated by
Vasha/ in the third place. And as to (the signifi-
cance of) the Ai-vins, — the A^vins are manifestly^
those two, heaven and earth *, for it is those two
^ Certain verses which are ' to be chanted by day.' According to Benfey (Ind. Stud. Ill, p. 228) also called mahadivakirtya, and consisting of eleven verses (not in Sama-veda), the first of which is called ' jiras (head),' the second ' griva/^ (neck),' &c. The term is also applied to Sama-veda II, 803-5 (Rig-veda X, 170, 1-3) in the Uhyagana II, 12. The reference in the text seems to be to Sat. Br. XIV, I, I, 8 seq. See, however, Weber, Ind. Streifen, I, p.- 15, note 4. The Ka;/va MSS. read ' divakirteshu.'
^ One might expect the dual ' dvidevatyau,' as, besides the Ajvina graha, there are only two dvidevatya (belonging to two gods) grahas, viz. the Aindra-vayava and Maitra-varu«a. See p. 266, note 3.
* Or, in their visible form (pratyaksham).
* SeeMuir, O. S. T. v, p. 234. The identification of the Ajvins with heaven and earth may have been suggested by Rig-veda VI, 70, 5,
lY KANDA, I ADHyAyA, 5 BRAHMAiVA, I9. 277
that have obtained possession of everything here ; —
' the lotus-crowned ' they (the A^vins) are called :
Agni, forsooth, is the lotus of this earth, and the
sun that of yonder sky.
1 7. Thus he takes (the A^vina graha) from that
(stream of Soma) \ with (Va^. S. VII, 1 1 ; Rig-veda
I, 22, 3), ' Mix ye the sacrifice, O A^-vins, with
that goad of yours, rich in honey and joyful-
ness! — Thou art taken with a support^! thee
for the A^vins !' with 'This is thy womb : thee
for the honey-loving^ (A^-vins)!' he deposits it.
Now as to why he takes (the graha) with a verse
containing (the word) ' honey (madhu),' and deposits
it with * thee for the honey-loving ! '
18. Dadhya;K', the Atharva;2a, imparted to them
(the A^vins) the brahma;/a called Madhu*: that
(Madhu) is their favourite resort, and with that
(favourite resort) of theirs he now approaches them ;
— hence he takes (their graha) with a verse contain-
ing (the word) ' honey,' and deposits it with ' thee
for the honey-loving !'
19. Now those vessels (other than those of the
three dvidevatya grahas) are smooth ^ The vessel
of the graha for Indra and Vayu has a (wooden)
