^ The Pur0(/aja offerings, described in the preceding paragraphs, are followed by libations from the dvidevatya cups, viz. the Ain- dravayava, Maitravaru7/a, a,nd A^vina. Each time the Adhvaryu is about to make a libation, the Pratiprasthatn' draws Soma-juice into the Aditya cup (patra) and makes libations therefrom immedi- ately after the Adhvaryu on the north side of the fire. And each time he pours the remains from the Aditya cup into the Aditya sthali with, ' Thee to the Adityas !' finally covering the latter with the former (see IV, 3, 5, 6). Then follows the filling of the cups of the ^amasins (see p. 287, note 2), and the libations from the 6'ukra and Manthin grahas (alrea'dy anticipated in IV, 2, i, 13- 31) and from the cups of the ^amasins. Thereupon the Adhvar}'u goes to the Sadas and sits down opposite the Hotr/; and in alternate draughts and with mutual 'invitations' they empty the
IV KAiVDA, 3 ADHYAVA, I BRAHMAiVA, 3. 317
invited together \' he (the Adhvaryu) rises. He
takes a piece of the cake," and at the place where
the A/Vzavaka, being seated, is now (about to) recite,
he puts the piece of cake in his hand and says,
*0 A/f/^avaka, say what thou hast to say!' Now,
the A/t-Z/avaka was excluded (from the Soma) -.
2. Indra and Agni preserved him for the produc-
tion of creatures, whence the A/f7/avaka priest belongs
to Indra and Agni. But it is by means of that
sacrificial food, the piece of cake which he now puts
in his hand, and by means of that (saying) of the
seers which he now recites, it is thereby they (Indra
and Agni) preserve him,
3. When the A/V^avaka has (again) taken his seat
dvidevatya cups. The remains are poured into the Hotr/'s cup, and portions of the puroir/aj-as having then been put into those cups, they are deposited in the left track of the southern cart. The Adhvaryu and Pratiprasthatr/ then drink the reijiains of the 6'ukra and Manthin cups ; the other priests also drinking from their cups, without, however, quite emptying them, after which the cup-bearers deposit them in the Havirdhana, behind the axle of the southern cart. Henceforward, till the Vai^vadeva cup is drawn (IV, 3, i, 25), those cups are called nara^awsa. The Adhvaryu then takes a piece of the sacrificial cake and rises, calhng out, 'We are invited together;' after which follows the rehabilitation of the A;^//avaka, referred to above. Being called upon by the Adhvaryu, he recites the verse Rig-veda V, 25, 1 (beginning with ' ■d.kh^' whence perhaps his name), ' Hither will I sing Agni the god for your protection,' &c., and then says, 'Ye Brahmans, invite us Brahmans also!' whereupon the Adhvaryu says, 'This Brahman desires an invita- tion: invite him, Hot/v!' Being then invited, he pronounces an anuvakya, and his cup-bearer fills his cup, which henceforth ranks last but one, thus preceding that of the Agnidhra. He now drinks from his cup, and the latter is then deposited along with the other A'amasas ; w hereupon the priests, who have taken part in the offering of the puro^a^as, and the sacrificer eat the I(/a in the Agnidhra fire-house.
^ Or rather, we have been mutually invited.
2 See III, 6, 2, 12.
3 I 8 i-ATAPATHA-BRAHMAiVA.
(behind his hearth), he (his Adhvaryu) proceeds with
the hbations of the seasons (Tt/tugraha). The
reason why he proceeds with the hbations of the
seasons when the A/^/^avaka is seated, is that the
A/^/^avaka represents a sexual union, since the hk/A-
vaka belongs to Indra and Agni, and Indra and
Agni are two, and a productive union means a pair :
from that same productive union he produces the
seasons, the year.
4. And again why he proceeds with the libations
of the seasons, when the Ai-Z^avaka is seated. The
seasons, the year, are everything ; he thus produces
everything : this is why he proceeds with the liba-
tions of the seasons when the A/fr'//avaka is seated.
5. Let him draw twelve of them, — twelve months
there are in the year : therefore he should draw
twelve (cups of Soma). But he may also draw
thirteen, for, they say, there is a thirteenth month ^
Let him nevertheless draw twelve only, for such is
completeness.
6. He draws them from the Dro;^akala^a (Soma
trough), for the Dro7mkala^a is Pra^apati, and from
out of that Pra^apati he produces the seasons, the
year.
7. He draws them by means of double-mouthed
cups "^ ; — for where is the end of those two (cups)
that are double-mouthed ? Hence this year revolves
without end. When he has drawn this (libation), he
does not deposit it : whence this year is ceaseless.
8. He recites no invitatory prayer ; since one
^ See part i, p. 321, note 6.
^ The two RAw vessels are made of karshmarya or ajvattha wood, of the shape of spoon-bowls, with spouts on both sides. Katy. IX, 2,13.
IV KANDA, 3 ADHYAYA, I BRAHMAA^A, lO. 319
invites with an invitatory prayer, and the present
season has already come, either by day or by night.
Nor does he utter a second Vasha/, lest he should
turn away the seasons. Simultaneously they (the
Adhvaryu and Pratiprasthatrz) draw the two first
and the two last libations : thus they embrace every-
thing here by means of the year, and everything
hei»e is embraced within the year.
9. Out (of the Havirdhana shed) walks the one,
in steps the other, whence these months pass follow-
ing one another. But were both to walk out to-
gether, or were both to enter together, these months
would assuredly pass separated one from the other :
therefore while out walks the one, in steps the other.
10. Six times they perform^ with, 'With the
^ The twelve i??'tugrahas are drawn alternately by the Adhvaryu and Pratiprasthatr/ — the first two and the last two simultaneously, the others singly, so that the one enters the cart-shed while the other leaves. Both in entering and leaving the Pratiprasthat/V passes by the Adhvaryu on the north side, and for a moment encircles him by passing his arms round him and holding his own vessel south of him. With the exception of the last two libations, the libations are offered up entire (holocausts). When either of them is about to offer one of the first six libations, he calls on the Maitravaruwa to ' Prompt (the Hotn, &c.) by the season ! ' — and at the four succeeding ones (after turning round the vessels so as to put the other mouth in front) to ' Prompt by the seasons 1' For the last two libations they again reverse the vessels to the previous position and call on him to 'Prompt by the season!' The Maitra- varu«a's formula runs thus : ' Let the Hoto' pronounce the offering prayer to Indra! — From the Hotr/'s cup, from heaven to earth, may he drink Soma together with the season (or, seasons)! O Hoiri, pronounce the offering prayer ! ' Whereupon the Hotri (Potn, &c.) recites — 'We who worship, — From the Hotrz''s cup, from heaven to earth, may he drink Soma together with the season (or, seasons)! Vausha/!' These formulas are slightly varied according to the deity to whom the libation is offered, and the priest who pronounces the offering prayer and Vausha/. The
320 ^ATAPATHA-BRAIIMAiVA.
season ' — thereby the gods created the day ; and
four times with, ' With the seasons ' — thereby they
created the night. And, assuredly, were only this
much (used), there would be nothing but night : it
would never pass away.
11. Over and above they perform twice with the
formula ' With the season ; ' thereby the gods subse-
quently gave the day (again), whence it is now day
here, then it will be night, and to-morrow day.
12. By ' With the season' the gods forsooth created
the men, and by ' With the seasons ' the beasts ; and
because they created the beasts in the middle of those
(men), therefore these beasts (cattle), being shut in
on both sides, have come into the power of men.
13. And having performed six times with, 'With
the season,' they both turn round their vessels to the
other side ; and having performed four times with,
' With the seasons,' they turn round their vessels to
the other side : from the one side (or mouth) indeed
the gods created the day, and from the other side
the night ; from the one side the gods created men,
and from the other beasts.
14. Now he draws the cups (for the seasons)
deities and offering priests of the twelve libations are: i. Indra — the Hotri; 2, the INIaruts — the Potrz'; 3. Tvash/rz' and the wives of the gods — the Nesh/rz'; 4. Agni — the Agnidhra; 5. Indra- Brahman — the Brahma«a>^/^a»/sin ; 6. Mitra-Varu«a — the Maitra- varu«a; 7-10. Deva Draviwodas— the Hot;V, 'Potri, Nesh/rz', and A/^//avaka respectively; 11. the Ajvins — the Hotn'; 12. Agni Gr/hapati — the Hotr/. For this last libation, the Maitravaruwa in the first place calls on the sacrificer with, ' O lord of the house, pronounce the offering prayer!' and the sacrificer then again on the Hot;-/ with, 'O Hotri, pronounce the offering prayer upon this!' whereupon the Hotr/ pronounces the (sacrificer's) offering prayer. Katy. IX, 13; 6'aukhayana ^r. VII, 8; Haug, Transl. Ait. Br. P- 135-
IV KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 1 8. 321
therefrom ^ with (Vaf. S. VII, 30), 'Thou art
taken with a support: thee for Madhu!' the
Adhvaryu takes (the first); with 'Thou art taken
with a support: thee for Madhava!' the Prati-
prasthatr/ (the second). These two are the spring
(months-): because in spring plants sprout and trees
are brought to ripeness, therefore these two are
Madhu (sweet) and Madhava.
15. With 'Thou art taken with a support:
thee for ^'ukra!' the Adhvaryu draws (the third);
with 'Thou art taken with a support: thee for
K^u/^i!' the Pratiprasthatr/ (the fourth). These two
are the summer (months) : because during them it
burns fiercest, therefore these two are .Sukra (clear)
and Suk'i (bright).
16. With 'Thou art taken with a support:
thee for Nabhas ! ' the Adhvaryu draws (the fifth) ;
with 'Thou art taken with a support: thee for
Nabhasya ! ' the Pratiprasthatr/ (the sixth). These
two are (the months) of the rainy season : it rains
from yonder sky, and hence these two are Nabhas
(mist, cloud) and Nabhasya,
17. With 'Thou art taken with a support:
thee for Ish (sap)!' the Adhvaryu draws (the
seventh); with 'Thou art taken with a support:
thee for Ur^ (food)!' the Pratiprasthatrz (the
eighth). These two are the autumn (months) : be-
cause in autumn food (ur^) and juice, (namely) plants,
ripen, therefore these two are Isha and Ur^a.
18. With 'Thou art taken with a support:
thee for Sahas !' the Adhvaryu draws (the ninth) ;
with 'Thou art taken with a support: thee for
^ Viz. from the Dro«akala>fa trough ; see paragraph 6.
^ The Ka;?va text adds rz'tu in each case.
[26] Y
32 2 DATAPATH A-BRAHMA7/A.
Sahasya!' the Pratiprasthatr/ (the tenth). These
two are the winter (months) : because the winter
by force (sahas) brings these creatures into his
power, therefore these two are Saha and Sahasya.
19. With ' Thou art taken with a support : thee
for TapasI' the Adhvaryu draws (the eleventh);
with ' Thou art taken with a support : thee for
Tapasya ! ' the Pratiprasthatr/ (the twelfth). These
two are (the months) of the dewy season : because
during them it freezes most severely, therefore these
two are Tapas and Tapasya.
20. With 'Thou art taken with a support:
thee to A?;2hasaspati (lord of trouble)!' he (the
Adhvaryu) draws the thirteenth libation, if he
draw a thirteenth. The Pratiprasthatrz then pours
his residue into the Adhvaryu's vessel, or the
Adhvaryu pours his residue into the Pratiprasthatr/'s
vessel. He (the Adhvaryu) takes it (to the Sadas)
for the purpose of drinking it ^
21. Thereupon the Pratiprasthatrz* draws the
Aindragna graha with the vessel not used for the
drinking. The reason why he draws the Aindragna
libation with the vessel not used for drinking is that
