^ For the construction, see p. 33, note i. - See IV, 3, I, 3seq.
336 -S-ATAPATHA-BRAIIMAiVA.
to, in that he draws the Marutvatiya grahas with the two vessels of the seasons.
•13. He draws (the first) from that (stream of
Soma)S with (Va^. S. VII, 35 ; RIg-veda III, 51, 7),
' O Indra, leader of the Maruts, drink thou the
Soma here, as thou drankest of the liquor
at (the sacrifice of) the Son of ^'aryati : by thy
guidance, in thy protection, O Lord, do the
wise serve thee with good offerings! — Thou
art taken with a support: thee to Indra
Marutvat! — This is thy womb: thee to Indra
Marutvat!'
14. [The second he draws '^ with Va^. S. VII, 36 ;
^ See p. 331, note 2.
^ Here the author again anticipates, important parts of the per- formance being not even referred to. On the present occasion only one Marutvatiya cup is drawn and deposited on the mound (khara). The Ukthya cup having then been drawn and deposited, the priests leave the Havirdhana in the same way as at the morning- performance (see IV, 2, 5, I, with note), and perform the Vipru^- homas, or drop-offerings. Thereupon the priests ' creep ' (sarp), with their upper bodies bent parallel to the ground, to the Sadas, where, near the Udumbara post, the chanting of the midday Pavamana-stotra now takes place after the necessary pre- liminaries. If the Pravargya has been performed on the pre- ceding day (see III, 4, 4, i, with note), the Dadhi-gharma, or libation of hot milk mixed with sour milk, is now made. Then follow the oblations from the Savaniya-purO(/aja (see IV, 2, 5, 15 seq., and p. 323, note i). Thereupon filling of the cups of the ten 7?'amasins, and the libations from (and drinking of) the -S"ukra and INIanthin cups. After the eating of the L/a of the puro^/ajas, the Dakshi;;a-homas and distribution of the sacrificial fees take place, as set forth in the next Brahmawa. Thereupon the Adhvaryu calls on the Maitravaruwa to pronounce the invitatory prayer to Indra Marutvat (viz. Rig-veda III, 51, 7), ' O Indra, attended by the Maruts, here drink the Soma,' &c., followed by the order (praisha), 'Let the Hotr/' pronounce the offering prayer to Indra IMarutvat!'
IV KAiVDA, 3 ADHYAYA, 3 BRAHMAA^A, 1 4. 337
Rig-veda III, 47, 5], ' The mighty bull, followed
by the Maruts, the bountiful, divine ruler
Indra, — him, the all-subduing, the terrible
bestower of victory, do we now invoke for
new favour. — Thou art taken with a support :
thee to Indra Marutvat ! — This is thy womb:
thee to Indra Marutvat!' — with 'Thou art
The Pratiprasthatri' now draws a second Marutvatiya cup in the other i?/tu-patra. The offering prayer (Rig-veda III, 47, 2, ' United with the host of ]\Iaruts, O Indra, drink the Soma, O wise hero !' &c.) having meanwhile been pronounced by the Hotrz', the Adhvaryu makes libations from the first cup at the Vasha/ and Anuvasha/. Then pouring the remains of the juice into some other vessel, to be taken to the Sadas, he enters the Havirdhana and draws the third Marutvatiya graha with the cup just emptied. Having deposited it, he betakes himself to the Sadas to drink with the Hotr/ the remains of the first libation. Thereupon the Hotr?' recites the Marutvatiya 6'astra.
The Marutvatiya ^astra consists of the following parts.
After the summons (ahava) to the Adhvaryu, and the response
(pratigara) of the latter, the Hotn intones the
Pratipad (opening triplet), Rig-veda VIII, 57, 1-3, followed by the Anu/^ara (sequel), VIII, 2, 1-3.
Then the Indranihava pragatha (VIII, 53, 5) and the Brah- ma;/aspatya pragatha (I, 40, 5).
Then follow the three Dhayyas (complementary verses), III, 20,4; 1,91,2; 1,64,6; and the Marutvatiya pragatha, VIII, 89, 3, succeeded by the hymn X, 73, the chief part of the -Sastra, in the middle of which (after the sixth verse), the Nivid ('Let us sing, Om ! may Indra with the Maruts drink of the Soma,' &c.) is inserted.
Having recited the last verse (paridhaniya or closing verse) of the hymn, he concludes the 6'astraby the Ukthavirya, ' Praise has been sung to Indra who hears thee!' Thereupon the offering prayer III, 47, 4 is pronounced, and libations are made, both at the Vasha/ and Anuvasha/, by the Adhvaryu from the third, and after him each time, by the Pratiprasthatr/ from the second graha.
The priests having drank in the Sadas the Soma remaining
from the grahas and in the /^amasas, the Mahendra cup is
drawn.
338 ^ATAPATHA-BRAHMAiVA.
taken with a support: thee for the strength of the Maruts!' he draws the third cup.
15. Thereupon he draws the Mahendra cup. For
Indra was then bound up with evil, in the shape
of the people, the Maruts ; as one might, for the
sake of victory, eat from the same vessel with the
people \ so it was when they drew a cup for him in
common with the Maruts.
16. When all was conquered and free from danger
and injury, the gods plucked him from out of all
evil — even as one might pluck out a reed from its
sheath — when they drew the cup for the Great
Indra. And even as the reed becomes leafless, so is
he thereby freed from all evil, when one draws the
Mahendra cup.
1 7. And again, why he draws the Mahendra cup.
Before the slaughter of Vrz'tra, he was indeed Indra ;
but when he had slain Vrztra, he became the Great
Indra, even as one who has conquered all around,
becomes a Great King (mah^ra^a) : therefore he
draws the Mahendra cup. And, moreover, he for-
sooth makes him great for the slaughter of Vr/'tra :
therefore also he draws the Mahendra cup. He
draws it in the ^'ukra vessel, for bright (j-ukra) and
great indeed is he (the sun) that burns yonder :
therefore he draws it in the .Sukra vessel.
18. He thus draws it from that (Dro;/akala5a or
Putabhm), with (Va^-. S. VII, 39; Rig-veda VI, 19,
i), 'Great is Indra and hero-like, gladdening
the people, of double stature and unimpaired
in power. For our sake he waxed strong for
heroic deed, — great and broad was he, and
^ That is, as a chief, or lord, might do so with a clansman (vaij- yena, Ka«va text) ; or as the master of a house with his servants.
IV KAA'DA, 3 ADHYAYA, 3 BRAHMAiV^A, 1 9. 339
well-shapen by the shapers\ — Thou art taken
with a support: thee to Mahendra!' — with
'This is thy womb: thee to Mahendra!' he
deposits it ; for it is indeed for the Great Indra that
he draws it.
19, And having bespoken (the chant ^), he says this speech, — ' Pressers, press ye ! make the mortars
■* Or, according to Ludwig, ' rendered favourable by the per- formers (priests).'
" That is, the (first) Pr/shZ/za-stotra, consisting of the Rathan- tara-saman, Samav. II, 30-31. For the way in which the two verses are manipulated (by repetition of the last pada of the first, and of the second pada of the second verse), so as to yield a three-versed choral, see Haug, Ait. Br. II, p. 198 ; Weber, Ind. Stud. VIII, p. 25. These chants derive their name from the circum- stance that the Samans employed in them are capable of being used as ' pr/shMas,' that is, of being chanted twice with another Saman inserted between them, — or, to speak symbolically, to serve as the womb for the reception of an embryo. For this pur- pose the Rathantara and Br/hat Samans are chiefly used. See note on IV, 5, 4, 13. Whenever the Pr/sh//^as are chanted in this way (which they are not at the ordinary Agnish/oma), it is chiefly at this very place in the Soma performance, at the midday libation. The chant is succeeded by the recitation, by the Hotri, of the Nishke- valya 6'astra, consisting of the following parts. The Ahava (and pratigara) is followed by the Stotriya (Rig-veda VII, 32, 22-23, identical with the Rathantara) and Anurupa (VIII, 3, 7-8) pragathas; then a dhayya, X, 74, 6 ; the Sama-pragatha, VIII, 3, I, and the hymn (to Indra) I, 32, with the Nivid inserted in the middle (after the eighth verse). Finally the Hotrz pronounces the Ukthavirya, and the offering prayer, VII, 22, i, after which the Mahendra libation is poured into the fire.
Then follows the distribution of the Ukthya graha among the three assistants of the Hotr/, and the recitation of their (nishkevalya) jastras — each preceded by a Pr2sh///a-stotra [Samav. II, 32-34 (chanted to the Vamadevya-saman) ; 35-36 (Naudhasa); 37-38 (Kaleya) respectively] — as at the conclusion of the morning per- formance; seep. 295, note 2. Thereupon he addresses the above summons to the respective priests, for the preparations necessary for the evening pressing.
340 i-ATAPATHA-BRAHMAiVA.
resound ! Agnidh, stir the sour milk ! be thou mind-
ful of Soma's (pap)!' It is for the evening's press-
feast that those pressers press out (the Soma-juice),
for the evening feast they make the mortars resound,
for the evening feast the Agnidh stirs the sour milk,
for the evening feast he boils the pap for Soma. For
these two press-feasts, the morning feast and the
midday feast, are indeed rich in pure Soma, are rich
in juice ; but that third press-feast is emptied of
the pure Soma, Hence he forms it from out of this
midday feast ; and thus that third press-feast be-
comes for him rich in pure Soma, rich in juice :
this is why he now speaks that speech.
Fourth BRAHMAiVA.
1. Now, they slay the sacrifice, when they spread
(perform) it : — to wit, when they press out the king
(Soma), they slay him ; when they quiet the victim,
they slay it ; and with mortar and pestle, with the
upper and nether millstone, they slay the havis
offerinof.
2. When slain, that sacrifice was no longer vigor-
ous. By means of dakshi/zas (gifts to the priests)
the gods invigorated it : hence the name dakshi;^a,
because thereby they invigorated (dakshay)it. What-
ever, therefore, fails in this sacrifice, when slain, that
he now invigorates by means of gifts to the priests ;
then the sacrifice becomes indeed successful : for
this reason he makes gifts to the priests.
3. Now at the Havirya^;'^a, indeed, they give as
little as six or twelve (cows^), but no Soma-sacrifice
should have dakshi;/as of less than a hundred. For
1 See II, 2, 2, 3-5.
IV KANDA, 3 ADHYAYA, 4 BRAHMAiVA, 6. 34 1
he, Pra^dpatiS forsooth, is the visible sacrifice ; and
man is nearest to Pra^apati, and he has a Hfe of a
hundred years, a hundred powers, a hundred energies.
Only by a hundred he invigorates him, and not by
less than a hundred : wherefore no Soma-sacrifice
should have dakshi;^as of less than a hundred ; nor
should any one officiate as a priest for a sacrificer
at a (Soma-sacrifice) where less than a hundred are
given, — ' lest he should be an eyewitness when they
will but slay and not invigorate him (Soma).'
4. Now, truly, there are two kinds of gods ; for
the gods, forsooth, are the gods; and the learned
Brahmans versed in sacred lore are the human gods.
And the sacrifice to them is twofold, oblations (being
the sacrifice) to the gods, and gifts to the priests
being that to the human gods, to the learned Brah-
mans versed in sacred lore. With oblations, forsooth,
one gratifies the gods, and with gifts to the priests
the human gods, the learned Brahmans versed in
sacred lore. These two kinds of gods, when grati-
fied, convey him to the heavenly world.
5. But it is to the officiating priests, forsooth, that
these gifts of his belong, for they prepare him an-
other self, — to wit, this sacrifice, consisting of Rt'^
and Yaf us and Saman and oblations, — that becomes
his self in yonder world : 'It is they that have
generated me/ from this (consideration) he should
give the gifts to officiating priests and not to non-
officiating.
6. Having gone back to the Garhapatya fire 2, he
1 ' For he, Soma, doubtless is the visible Pra^apati (pratyakshaw pra^apati//).' Ka?2va text.
^ That is, the fire at the front door of the hall (the old Ahava- niya fire). Each priest has to perform two such dakshi«a-homas
342 S-ATAPATHA-BRAHMAA^A.
offers the gift offerings. Having tied a piece of gold
in a fringed cloth ^ and laid it (into the spoon), he
offers. ' May there be a place for me in the world
of the gods ! ' With this hope he offers whoever offers :
that same sacrifice of his goes to the world of the
gods ; and behind it goes the gift he gives to the
priests, and holding on to the gift follows the
sacrificer.
7. Now, there are four (kinds of) gifts to priests, —
gold, the cow, cloth, and the horse. But it is not
proper that he should lay a horse's foot or a cow's
foot (into the spoon) : hence he ties up a piece of
gold in a fringed cloth, and having laid it (into the
spoon) he offers.
8. He offers with two verses to the Sun. For
yonder world is shut off by darkness ; and dispelling
the darkness by that light he reaches the heavenly
world : therefore he offers with two verses to the Sun.
9. He offers with this gayatri verse (Va^. S. VH,
41 ; Rig-veda I, 50, i), 'The lights bear on high
that divine knower of beings, Surya, that all
may see him, — Hail!' — for the gayatri is this
earth, and she is a safe resting-place : hence he
thereby stands firmly on this safe resting-place.
io. He then makes the second offering with this
trish^'ubh verse (Vaf. S. VH, 42 ; Rig-veda I, 1 15, i),
'The brilliant front^ of the gods hath risen,
