^ The. Ka/A'a text has ' bhakshyam' instead of 'bhaksham.' Each of the priests who have pronounced the offering prayer and Vausha/ partakes of this Soma in his respective order, — the Hotri thus taking four draughts ; and the Adhvaryu and Pratiprasthatr/ (who, after drawing the Aindragna cup, join them in the Sadas) drinking alternately from the same vessel with those Hotr/ priests, who pronounced the Vasha/ at their libations. As at the drawing of the libations, the vessel is turned round after the sixth and tenth offering priests have drank. The vessel having been emptied, the Adhvaryu takes it outside the Sadas, and then sits down in front of the Hotn's hearth, with his face to the east, till the recitation of the /Sastra (IV, 3, 2, 2).
IV KAA^DA, 3 ADHYAYA, I BRAHMAiVA, 25. 323
no second Vasha/ is pronounced on the i?etugrahas,
and for them he is about to take the Aindragna
graha : thus they become consecrated for him by a
second Vasha/ through the Aindragna.
22. And again, why he draws the Aindragna graha.
By drawing the Hbations to the seasons he has gene-
rated this All, and having generated this All, he now
establishes it on the out-breathing and in-breathing :
hence this All is established on the out-breathing
and in-breathing, for Indra and Agni are the out-
breathing and in-breathing, and these two, heaven
and earth, are the out-breathing and in-breathing,
and within these two this All is established.
23. And again, why he draws the Aindragna cup.
By drawing the libations to the seasons he has gene-
rated this All, and having generated this All, he lays
the out-breathing and in-breathing into this All :
hence these two, the out-breathing and in-breathing,
are laid into (or beneficial, hita, in) this All.
24. He now draws it from that (dro;zakala5a
trough) with (Vaf. S. VII, 3, i ; Rig-veda III, 12, i),
' O Indra and Agni, through our songs come ye
hither to the Soma, to the agreeable fume:
drink thereof, urged by our hymn! — Thou art
taken with a support: thee to Indra and Agni !'
— with 'This is thy womb: thee to Indraand
Agni !' he deposits it (on the mound), for it is for
Indra and Agni that he draws it.
25. Thereupon he draws the Vai^vadeva cup ^
^ According to Katy. IX, 13, 33 seq. the order of performance is as follows. In the first place the first A^ya-^astra is recited. There- upon the Adhvaryu fetches the Aindragna cup from the Havirdhana (where it was deposited by the Pratiprasthatr/), makes a libation from it — after calling on the Uotn, as at all libations accompanied
324 SATAPATHA-BRAHMAiVA.
For by drawing the Ritugrahas he has generated
this All ; but were there nothing but that, there would
indeed be only as many creatures as were created in
the beginning : no (more) would be generated.
26. Now, in that he draws the Vai^vadeva graha,
thereby he sends forth this All, these creatures in
due order : whence these creatures are generated
again repeatedly. He draws it with the ^u/'ra cup,
for the Sukra. (bright) is yonder burning (sun), and
by a j-astra, ' Singer of praises, recite Soma's offering prayer;' the na.ra.sams3. cups being shaken by the cup-bearers at the same time — and then drinks the remaining Soma with the Hotr/'. There- upon he draws the Vai^vadeva cup from the Drowakalaja, pours the remaining juice from the latter into the Putabhr/t, and spreads the straining-cloth over the empty vessels for the midday pressing. He also prepares the Savaniya puroda^as (see p. 315, note 4), for the midday feast, omitting however the dish of clotted curds (payasya). Then follows the chanting of the first A^ya stotra by the Udgatr/s, and the recitation of the Praiiga-^astra by the Hotr/, after which takes place the Vaijvadeva hbation (and emptying of the cup) in the same way as with the Aindragna — the /^amasas being also drained of their contents by the respective priests. Then follows the distribution — already referred to IV, 2, 3, 11 seq. — of the Soma in the Ukthya bowl into three parts for the three Hotrakas, now about to recite their jastras (preceded by their respec- tive stotras). The Adhvaryu takes one portion of the Soma, calls on theUdgatrzs to chant the stotra, and afterwards on the Prajastrz'(]\Iai- travaru«a) to recite his jastra ; after which he makes a libation from the portion of Soma, and pours the remainder into the Pra^astr/'s cup, to be drunk by that priest. In the same way the Pratipra- sthatr/ then proceeds with the portions of the two other Hotrakas, viz. the Brahma«a>('/^a;«sin and A/V/avaka. Each time also the ten /^amasas are filled, and after libations therefrom, are emptied by the ^amasins. See also p. 287, note 2. At the end of the per- formance the priests pass silently out (ni/zsarp, see p. 299, note i) of the Sadas by the back-door and out of the Vedi ; the midday performance afterwards beginning with the pratisarpa;/a, or 'creeping back' to the Sadas, with homage to the dhish?/ya hearths, &c.
IV KAJVDA, 3 ADHYAYA, 2 BRAHMAiVA, I. 325
what rays of his there are, they are the All-gods : therefore he draws it with the ^'ukra cup.
27. He draws it from that (Soma in the Dro;/a-
kala^a) with (Vaf. S. VII, t,2> ; Rig-veda I, 3, 7), ' Ye
protectors and supporters of men, O All-gods,
come hither, ye givers, to the giver's liquor! —
Thou art taken with a support : thee to the
All-gods!' with 'This is thy womb: thee to
the All-gods ! ' he deposits it ^ for it is for the All-
gods that he draws it.
Second BRAHMAiVA.
I. Now truly when the Hotrz praises (recites the 5astra^), he sings, and to him thus singing the
* Viz. in the place of the .S'ukra cup, on the south-east corner of the khara or mound.
2 Every chant or hymn (stotra) of the Udgatr/sis followed by a * song of praise ' (jastra) recited' by the Hotr/ or one of his three assistants (Maitravaru;/a,Brahma«a/^//a;«sin, and A/^/^avaka); the first two jastras at each savana being recited by the Hotr/, and the three additional ones at the morning and midday feast by his assistants (Hotrakas). The exact correlation between the stotras and jastras at the three savanas will appear from the following table : —
I. PrataA-savana.
1. Bahish-pavamana-stotra.
2. A^ya-stotra
^' " > dhuryas.
r. Ag'ya-j-astra (Hotrz").
2. Praiiga-jastra (Hoirr).
4. > A^ya-jastras (Hotrakas).
II. Madhyandina-savana.
6. Madhyandina-pavamana-
stotra.
7. P/-/sh///a-stotra
dhuryas.
6. INIarutvatiya-jastra (Hotr^).
7. Nishkevalya-J-astra (Hotn).
9. „ „ > (Hotrakas).
326 5'ATAPATHA-BRAHMAiVA.
Adhvaryu responds (prati-a-gar), whence the name response (pratigara).
2. [The HoU^z"] calls upon that (Adhvaryu) seated (before him) with his face towards the east ^ For all
11. Vaijvadeva-i-astra (Hotr?').
12. Agnimaruta-jastra (Hotrz").
III. Trztiya-savana.
11. Arbhava (or Tr/tiya)-pava-
mana.
12. Agnish/oma-saman (Yagna,-
ya^Tiiya).
These are the twelve stotras and xastras of the Agnish/oma. At the Ukthya sacrifice, the performance of the evening feast is completed by the addition of three uktha stotras and jastras, one for each Hotraka.
^ While the Adhvaryu sits before the Sadas, with his back to the Hotn' (p: 322, note i), the latter performs the (tiash?iim-) ^apa — i.e. the muttering of the formula 'May Father Matarijvan grant flawless (verse-) feet ! may the bards sing flawless hymns ! ' &c. Ait. Br. II, 38 ; Asw. St. V, 9, i — after which he addresses to the Adhvaryu his call (ahava), 'jowsavom (let us two recite, Om) T — which formula is used at all jastras, except that, at the midday and evening libations, it is preceded by ' Adhvaryo ' (O Adhvaryu) ; while at the evening savana the first syllable of the verb is repeated, thus ' JOJOOTsavo.' — The Adhvaryu rises, turns round so as to face the Hotr/, and responds by ' soms,a.n\o daiva (we recite, O divine one)!' According to Ait. Br, III, 12, the Ahava and Pratigara together are to consist of the number of syllables corresponding to the metre of the respective libation, viz. 8, 11, 12 respectively. Then follows the Hotr/'s Tushmm-S2ifnsa. or ' silent praise ; ' viz. ' Earth ! Agni is the light, the light is Agni, Om !— Indra is the light. Ether! the light is Indra, Om ! Surya is the light, the light, Heaven! is Surya, Om!'— This is followed by a Puroru/^, or preliminary invocation of a deity, recited in a loud voice, and consisting of twelve short formulas resembling the Nivid (part i, p. 114, note 2 ; ib. I, 4, 2, 5 seq.), which, indeed, takes its place in the jastras of the midday and evening libations, being inserted in the middle or before the last verse of the hymn of the jastra ; viz. ' Agni kindled by the gods, Agni kindled by man, Agni the well-kindling, the Hotr/ chosen by the gods, the Hotr/ chosen by men, the carrier of offerings, the leader of sacrifices, the irresistible Hotr/, the swift carrier of oblations : may he, the god,
IV KAiVDA, 3 ADHYAYA, 2 BRAHMAiVA, 3. '^2']
Others except the Udgatr/ perform their priestly
duties while facing the east, and in this manner that
priestly duty of his is performed towards the east.
3. Now the Udgatre is Pra^apati, and the Hotr/,
(being) the RiV (fem.), is a female. And when he
chants, then the Udgatrz, Pra^apati, implants seed
in the female Hotrz, the Rik ; this the Hotrz brings
forth by means of the i^astra (recitation), he sharpens
bring hither the gods ! may Agni, the god, worship the gods ! may (Agni), the knower of beings, perform the sacrificial rites ! ' (Ait. Br. II, 34.) Then follows the hymn, the A^ya-sukta, the chief part of the i-astra, viz. Rig-veda III, 1 3, ' To him, your god Agni, will I sing with loudest voice ; may he come hither to us with the gods ; may he, the best offerer, sit down on our sacred grass !' &c. ; the seven (anush/ubh) verses of which are recited in the order i, 5, 4, 6, 3, 2, 7. The first and last verses being, however, repeated thrice, the number is thus raised to eleven. The recitation of the hymn is followed by the so-called ukthavirya ('the strength of the praise'), consisting of the formula uktha?« va/^i, 'praise hath been sung,' with some words added to it differing at different jastras, — at the present jastra 'ghoshaya tva,' 'thee (I have recited) for sound (praise)!' [for school-differences as to these formulas, see Haug, Transl. Ait. Br. p. 177], — to which the Adhvaryu responds, Om ukthasa./i, 'yea, singer of praise !' The Ukthavirya, together with the response, is again to consist of as many syllables as the characteristic metre of the respective libation. Then follows the recitation, by theAgnidhra (Ait. Br. VI, 14), of the ya^ya or offering prayer, viz. Rig-veda III, 25, 4. — As regards the term ' a^ya,' the Pail/C'. Br. VII, 2, i, 2, derives it from a^i, a race, in accordance with the following legend : When Pra^apati offered himself as a sacrifice to the gods, the latter could not agree as to which of them should have the first share. Pra^apati then proposed that they should run a race for it. In this race Agni came off first, then Mitra- varuna, then Indra. To each of these three divinities an a^ya was thereupon assigned ; and, by a secret understanding between Indra and Agni, these two divided the fourth a^ya between them. Hence the agneya, maitravaru«a, aindra, and aindragna jastra (and stotra), belonging to the Hotr/, Maitravaruwa, Brahma«a/(72a/;/sin, and AMavaka priests respectively.
328 i-ATAPATHA-BRAHMAiVA.
it even as this man is sharpened^, and because he thereby sharpens (>s"o) therefore it is called i-astra.
4. Having turned round (so as to face the Hotr/,
the Adhvaryu) then responds : thereby he quickens ^
that implanted seed. On the other hand, were he
to respond while standing with his face turned away
(from the Hotri), that implanted seed would assuredly
perish away, and would not be brought forth ; but thus
facing each other (the male and female) bring forth
the implanted seed.
5. Now the strength of the metres was exhausted
by the gods, for it was by the metres that the gods
attained the world of heaven. And the response
(song) is ecstasy (mada ^) — what ecstasy there is in
the rik and that which there is in the Saman, that is
sap : this sap he now lays into the metres, and thus
makes the metres of restored strength ; and with
them of restored strength they perform the sacrifice.
6. Hence if (the Hotr/) recites by half-verses, let
(the Adhvaryu) respond at each half-verse ; and if he
recites by padas (hemistichs), let him respond at
each pada. For whenever, in reciting, he (the
Hotr/) draws breath, there the Asura-Rakshas
rush into the sacrifice : there he (the Adhvaryu)
closes it up by means of the response, so that the
evil spirits, the Rakshas, cannot rush in ; and thus he
destroys the world of the sacrificer's enemies.
