where heaven and earth are called upon to mix the sweet drink, just as is the case with the Ajvins in the verse with which their libation is taken.
'^ See IV, 1, 2, 6, and note.
^ The real meaning of this epithet (madhvi) is uncertain.
* ? ' The mystery called Madhu (sweet drink, Soma).' See pait i, Introd. p. xxxiv; Weber, Ind. Stud. I, p. 290.
^ It might also mean, that those (three dvidevatya) vessels are smooth, straight, save the peculiarities noticed above. The Ka«va text, however, reads, ta/'/^//laksh«any anyani patra;?i bhavanti.
2 78 ^ATAPATHA-BRAHMAA'A.
' belt ' round it : this is its second (peculiarity of)
shape, and therefore it belongs to two deities. The
vessel of the graha for Mitra and Yaruna. is goat-
like ^ : this is its second shape, and therefore it
belongs to two deities. The vessel of the graha
for the Ai'vins is lip-shaped : this is its second
shape, and therefore it belongs to two deities. And
the reason why (this belongs to) the A^^vins is that
the Ai"vins are the heads (mukhya, viz. of the sacri-
fice), and this head (mukha ^) is supplied with lips :
hence the vessel of the A^-vina graha is lip-shaped.
Second Adhyaya. First BRAHMAivA.
1. The ^S'ukra and M ant hi n (grahas), forsooth, are
his eyes. Now the ^'ukra, indeed, is he that burns
yonder (the sun) ; and because it burns there ^, there-
fore it is (called) ^S'ukra (' bright '). And the Manthin,
indeed, is the moon.
2. He mixes it with (barley) meal : thus he makes
it to be gruel (mantha), whence it is (called) Man-
thin. Now those two (sun and moon), forsooth, are
the eyes of these creatures ; for were those two not
to rise, these (creatures) could not distinguish even
their own hands.
3. One of them is the eater, and the other the
^ Or rather, according to the commentary on Katy. IX, 2, 6, it resembles the breast of the goat (a^aka).
2 Lit. ' mouth.'
' This is how Saya7/a takes the passage : j'ukragrahas tapati ^o^ati dipyata iti tasya jukranamadheyam. It is doubdess the correct interpretation, though the pronouns ' esha ' and ' etad ' might lead one to refer them to the sun.
IV KAA^HA, 2 ADHYAYA, I BRAHMAiVA, 7. 279
food ^ ; to wit, the ^'ukra is the eater, and the Man- thin the food.
4. To one of them corresponds the eater, and to
the other the food ; to wit, the eater corresponds
to the K^ukra, and the food to the Manthin. Now
these two (cups) are drawn for one (person) and
offered to another. There are two Asura-Rakshas,
Sdiuddi and Marka : for them they are drawn ; and
to deities they are offered. The reason for this is
as follows.
5. Now when the gods drove away the Asura-
Rakshas, they could not drive away these two ; but
whatever (sacrificial) work the gods performed, that
these two disturbed, and then quickly fled.
6. The gods then said, ' Contrive ye how we
shall drive away these two ! ' They said, ' Let us
draw two cups (of Soma-juice) for them : they will
come down to us, and we shall seize them and drive
them away.' They accordingly drew two cups (of
Soma) for them, and they both came down, and,
having seized them, they (the gods) drove them
away^ This is why (the two cups) are drawn for
S2i7iddi and Marka, but are offered to deities.
7. Also Ya^/^avalkya said, ' Should we not rather
draw them for the deities, since that is, as it were,
the sign of conquest^ ?' In this, however, he merely
speculated, but he did not practise it.
' The one that is to be eaten (adya/i).
^ Muir, O. S. T. ii, p. 386, translates apa-han by ' to smite,' which would seem to suit this passage much better than the ordinary meaning 'to beat off, repulse, eject;' but see paragraph 20. The corresponding version of the legend in Taitt. S. VI, 4, 10 has ' apa-nud (to drive away).'
^ Thus this passage is interpreted by Sayawa, who refers to Paw. Ill, 3, 161 (sampra,rne lih) and VIII, 2, 97 (vi;^aryama«anani
28o DATAPATH A-BRAHMAiVA.
8. Now some make this the puroru/^ formula of
the 6^ukra, ' He, the longing, light-enveloped, urged
the daughters of the dappled (cloud) along the
measurer of the welkin,' — saying, ' We thus make
it like him that burns yonder, in that he says *' the
light-enveloped." '
9. But let him make this one the puroru/^ formula
of the ^'ukra (Va^. S. VII, 12 ; Rig-veda V, 44, i),
' In the olden way, in the former way, in every
way, in this way (drawest thou) supremacy
from him, the barhis-seated, and the bliss-
attaining,' — for the eater corresponds to this (^'ukra
cup), and the eater is supreme : hence he says,
' Supremacy from him, the barhis-seated, bliss-
attaining,' — 'and onward strength drawest
thou from him, the roaring S the swift, that
winneth those '^ through which thou waxest
strong. — Thou art taken with a support : thee
for^a^^fl'a!' — With 'This is thy womb : protect
manhood!' he deposits (the cup); for to this one
corresponds the eater, and the man (hero) is the
eater : hence he says, ' This is thy womb : protect
manhood !' He deposits it on the south part (of the
mount), for it is in that direction that yonder (sun)
moves.
10. Thereupon he draws the Manthin with (Va^.
pluta/^). Possibly, however, ' no svid ' may have to be separated from what follows : ' by no means ! for deities we should draw them,' &c. The Kawva text reads, ' no svit khalu devatabhya eva gr/hwiyameti viditaw hidam iti, tad u tan mimawsam eva kakre nety u tak /^akara.'
^ The Rig-veda reads ' gira (through song)' instead of ' dhunim.' ^ Viz. waters, juice, sap. Professor Ludwig supplies 'plants.' This verse is extremely obscure.
IV KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 12. 281
S. VII, 16; Rig-veda X, 123, i), 'He, the long-
ing\ light-enveloped^, urged the daughters
of the dappled^ on the measurer of the
welkin*: him the bards kiss like a child with
sones at the union of the waters and the sun.
— Thou art taken with a support: thee to
Marka!'
11. He mixes it with (barley) meal: the reason
why he mixes it with meal is this. Varu;^a once
struck king Soma right in the eye, and it swelled
(ai-vayat) : therefrom a horse (ai-va) sprung ; and
because it sprung from a swelling, therefore it is
called a^va. A tear of his fell down : therefrom
the barley sprung ; whence they say that the barley
belongs to Varu/^a. Thus whatever part of his eye
was injured on that occasion in (that part he now
restores him and makes him whole by means of this
(barley) : therefore he mixes (the libation) with meal.
12. He mixes it with (Vaf.S. VI I, 17; Rig-veda X,
61, 3), 'At whichever offerings ye two, rush-
ing swiftly as thought, accept with favour
the songs — he, the manly, who by the reeds
of this (one) hath seasoned"* in the hand the
^ Vena, according to Roth and Grassmann, refers to the Gan- dharva, as the representative of the rainbow. This view is, however, rejected by Ludwig. The entire hymn is extremely and purposely obscure.
^ (ryotir-^arayu, lit. ' having light for his chorion, or placenta.'
^ Pr/^nigarbha/^, lit. ' those who have the dappled (cloud) for their womb (or, are contained therein);' apparently the rain-drops.
* Ludwig identifies the measurer of the welkin with the moon (Soma). Grassmann takes it in the sense of ' in measuring through the air.'
^ The verse is manifestly corrupt. Professor Ludwig omits the accent in ' ajri?ata,' thus taking it out of the relative clause ; but
282 S-ATArATHA-BRAHMAATA.
(object of his) desire;' — with 'This is thy
womb; protect the creatures!' he deposits it
(on the north part of the mound) ; for to this (graha)
corresponds the food, and these creatures, the people,
are food : hence he says, ' This is thy w^omb : pro-
tect the creatures ! '
13. There are two sprinkled and two unsprinkled
chips of the sacrificial stake ^ : the Adhvaryu takes
a sprinkled and an unsprinkled one; and in like
manner the Pratiprasthatr/ takes a sprinkled and an
unsprinkled one. And the Adhvaryu takes the
^'ukra, the Pratiprasthatr/ the Manthin.
14. The Adhvaryu cleanses (his cup) with the
unsprinkled chip, with, 'Swept away is ^aw^a!'
In like manner the Pratiprasthatr^' with, 'Swept
away is Marka!' Thus even while drawing (the
cups), they drive away the two Asura-Rakshas. With
'May the ^'ukra-sipping gods lead thee
forward!' the Adhvaryu walks out (of the cart-
shed); with 'May the Manthin-sipping gods
lead thee forward!' the Pratiprasthatr/ : thus they
lead forward those two (libations) to the deities.
15. Behind the Ahavaniya fire they put their
(right) elbows together, and deposit (the cups) on
the high altar : the Adhvaryu on the right hip,
and the Pratiprasthatrz on the left — without quit-
ting their hold of them — with ' Unassailable art
even thus, no satisfactory sense, it seems to me, can be extracted from this line. When the Soma is mixed with milk or some other substance (as meal) two stalks of (ku^a) reed-grass are laid on the cup, the accessory substance being then poured through them. Katy. IX, 6, 9-10.
^ In paragraphs 13-31 the libations from the ^S'ukraand Manthin cups are anticipated. For their proper place in the actual perform- ance, see note to IV, 3, 1, i.
IV KANDA, 2 ADHYAYA, I BRAHMAiVA, 1 8. 2S^
thou!' whereby they make the high altar unassail-
able by evil spirits ; for they are about, in walking
round it, to pass by the fire : hereby, then, they
propitiate it, and so the fire does not injure them,
while they walk round it on different sides ^
1 6. The Adhvaryu walks round it (on the north
side) with (Va^. S. VII, 13), 'Abounding in
heroes, producing heroes' — for to this (libation)
corresponds the eater, and the hero is the eater :
hence he says, ' Abounding in heroes, producing
heroes ! ' — ' encompass thou ^ the sacrificer with
growth of wealth!' By saying 'Encompass thou
the sacrificer with growth of wealth!' he invokes
a blessing upon the sacrificer.
17. And the Pratiprasthatrz walks round (on the
south side) with (Vaf. S. VII, 18), ' Abounding in
creatures, producing creatures' — for to this
(libation) corresponds the food, and the creatures,
the people, are the food : hence he says, ' Abounding
in creatures, producing creatures,' — 'encompass
thou the sacrificer with growth of wealth ! ' By
saying ' Encompass thou the sacrificer with growth
of wealth !' he invokes a blessing on the sacrificer.
18. They step out (from the altar) after closing
the two (cups with their hands) : thereby they make
them invisible ; whence no one sees yonder sun and
moon when they go forward (eastwards). Having
gone round to the front (of the stake), they uncover
(the cups), and offer them while standing in front :
thereby they make them visible ; whence every one
^ The Petersburg Dictionary takes 'vi-pari-i' in the sense of 'to turn round.' Cf. Katy. IX, 10, 8; 'vividhaw dakshi;/a utta- ralaj /-a paribhogam ishyantau (!),' Saya«a.
" Or, ' walk round to the sacrificer.'
284 5'ATAPATHA-BRAHMAiVA.
sees yonder sun and moon when they go backwards.
Hence also no one sees the seed which is cast forwards,
but every one sees what is produced backwards.
19. They put their elbows together behind the
sacrificial stake, unless the fire should blaze up^; but
if the fire blaze up, they may join their elbows in
front of the stake, — the Adhvaryu with, 'The 6'ukra
(bright), uniting with the sky, with the earth,
with the brightly shining;' the Pratiprasthatr/
with, 'The Man thin, uniting with the sky, with
the earth, with the manthin-shining.' Thus
they make these two (cups) the resting-places of the
eyes, and join the two eyes together : whence these
two eyes are joined together with bones all round ^.
20. The Adhvaryu throws the unsprinkled stake-
chip outside (the altar) with, 'Cast out is Sanda. ! '
and in like manner the Pratiprasthatrz with, 'Cast
out is Marka!' Thus they drive away the two
Asura-Rakshas before the offerings.
21. Thereupon the Adhvaryu throws the sprinkled
stake-chip on the Ahavaniya with, 'Thou art the
abode of the .Sukra!' and in like manner the
Pratiprasthatr/ with, 'Thou art the abode of the
Manthin!' These two (chips), forsooth, are the
kindlers of the eyes, — he kindles the eyes therewith ;
whence these eyes are kindled.
