of ghee. For the Hotr/s formulas, see Asv. 6"^ V, 13, 14. For the proper place of these offerings in the performance, see p. 336,
^ Or rather, in a cloth such as is used at a dajahoma, or obla- tion at which the fringe (or unwoven end) of a cloth is used (dajahomiya).
^ That is, either 'face ' or ' van-guard,' anika.
Iv Kanda, 3 Adhyaya, 4 Brahmaa^a, I4. 343
the eye of Mitra, Variu^a, and Agni : Surya, the
soul of the movable and immovable, hath
filled the heaven and the earth and the air, —
Hail!' whereby he approaches the world (of the
gods).
11. He then makes either one or two oblations on
the Agnidhra (fire). The reason why he makes one or
two oblations on the Ao;nidhra fire is that Ao-ni rules
over beasts (cattle) \ and they He round about him on
every side : it is him he pleases by this oblation, and
thus pleased he is gracious unto this (sacrificer), and
the latter offers (to the priests a cow) graciously
given up by him (Agni).
12. He offers with (Va^. S. VH, 43 ; Rig-veda I,
189, i), 'O Agni, lead us on a good path unto
wealth; thou, O god, that knowest all works !
keep thou from us the sin that leadeth astray,
and we will offer unto thee most ample adora-
tion,— *Hail!' Thereupon, if he intends to give
away a horse, harnessed or unharnessed, let him
make a second oblation ; but if not, he need not
attend to this.
13. He offers with (Va.^'. S. VII, 44), 'May this
Agni make wide room for us : may he march in
front smiting the haters! May he gain riches
in the winning of riches: may he, fiercely
rushing, conquer the enemies! Hail!' for the
horse is a winner of riches (spoils, prizes).
14. Thereupon, taking some gold, (the sacrificer)
^ For this usurpation, on the part of Agni, of one of Rudra's functions, Sayawa refers to a legend in the Taittiriyaka (Taitt. S. I, 5, i), where Agni is identified with Rudra, Agni being so called because he roared (rud). See also ^at. Br. I, 7, 3, 8.
344 .SATAPATHA-BRAHMAiVA.
goes to the hall. South of the altar stand the
Dakshi;2a (cows). Standing in front of the hall, he
respectfully addresses them ^ with (Va^. S. VII, 45),
'By your beauty have I come to beauty.'
Now at first cattle did not submit to being
given away. Laying aside their own beauteous
forms ^ they approached with their (bare) bodies.
The gods then went up to them from the offering
ground with their (the animals ') own forms ; and
they, knowing their own forms, resigned them-
selves and became well-disposed to being given
away. And in like manner does -he now go up to
them from the offering ground with their own
forms ; and they, knowing their own forms, resign
themselves and become well-disposed to being given
away.
15. 'May the all-knowing Tutha distribute
you!' — Now, Tutha is the Brahman: he thus dis-
tributes them by means of the Brahman. And the
Brahman knows who is fit to receive a dakshi;za and
who is unfit : thus these (cows) of his are given away
only to him who is fit to receive a dakshi;;a and not
to him who is unfit.
16. ' Go ye forward in the way of truth,' — for
whosoever walks in the way of the gods, walks in
the way of truth ; — ' ye of shining (i-andra) gifts !'
whereby they walk with that light (/('andra, the
moon).
^ The cows are driven past him along the back of the altar, between the hall and Sadas, and then along the north side of the altar, south of the Agnidhra and between the pit (/(-atvala) and heap of rubbish (utkara), the sacrificer following them as far as the Agnidhra. At the same time the Subrahmawya litany (see III, 3, 4, 17 seq.) may be recited.
^ Saya«a explains ' rupawi ' by ' samarthyani,' capabilities, powers.
IV KAiVDA, 3 ADHYAYA, 4 BRAHMAA'A, 20. 345
17. He then goes to the Sadas, saying, 'Behold
thou the heaven, behold the air!' whereby he
means to say, ' May I through thee, the dakshi;za, see
the (heavenly) world.'
18. Thereupon he looks on the Sadas, with,
'Unite with the Sadas-priests !' whereby he
means to say, ' May the Sadas-priests not go beyond
thee ! '
19. He then takes the gold and goes up to the
Agnidhra (fire-house), saying (Va^. S, VH, 46),
'May I this day obtain a Brahman who has a
father and forefathers!' — for he who is renowned
and of renowned family, is one who has a father and
forefathers ; and by the gifts which he gives to a
renowned (priest), though they be but few, he gains
great things. — 'A 7?/shi, the scion of J^i'shis,' for
he who is renowned as learned in sacred lore, is a
Ri'shi, the scion of 7?/shis ; — 'of well-bestowed
gifts,' for he indeed is one on whom gifts are well-
bestowed.
20. Having thus respectfully sat down by the
Agnidh, he gives him the gold, with 'Given (rata)
by us, go ye to the gods ! ' — for whatever sacrificial
gift he gives unhesitatingly, with a liberal (rata) mind,
thereby he gains great things, ' Go ye to the gods,' he
says, for he who sacrifices, sacrifices with the hope,
' May there be a place for me in the world of the
gods ; ' and he thus makes him a sharer in the world of
the gods. — 'Enter ye to the Giver!' whereby he
means to say, ' Enter ye into me ! ' and thus those
(cows) ^ do not get lost to him. And as to his giving
^ The cows (and other gifts) are presented at the same time, viz. either a hundred to each officiating priest, or to each his propor- tionate share of an aggregate of a hundred cows, viz. twelve cows
346 S-ATAPATHA-BRAHMAiVA.
a dakshi/za first to the Agnidh, it was from thence
(from the Agnidhra) ^ that all the gods gained
immortaUty : therefore he gives the dakshi;^a first to
the Agnidh.
2 1. Then, approaching in the same way, he
gives some gold to an Atreya 2. For, at the time ^
when they recite the morning prayer, they were
once upon a time singing praises here in front"*.
Now Atri was the Hotrz of the 7?/shis. Then the
darkness of the Asuras came rushing into the Sadas.
The i?/shis said to Atri, 'Come back here, and
dispel this darkness!' He dispelled that darkness;
and thinking, ' He indeed is the light who has dis-
pelled this darkness,' they brought him this light,
gold, for a sacrificial gift, — for gold is indeed light ;
and by that same splendour and energy the Ri'shi
dispelled the darkness. And so does he now also
dispel the darkness by that light : therefore he be-
Stows gold on an Atreya.
to each of the first four priests, six to each of the second four (Brahma«a>^/^aOTsin, &c., see § 22), four to each of the third four, and three cows to each of the remaining four priests.
1 See III, 6, I, 27-28.
2 That is, one of Atreya descent, who does not officiate as a priest, and who is seated in front of the Sadas. According to the Ka«va text (and Katy. X, 2, 21) the Adhvaryu approaches him with ' Ka Atreyam ' — who (? sees) the Atreya ?— thrice repeated. Katyayana specifies some subdivision of the (female fine of) the Atreya race — also mentioned in the same order in the Pravara- dhyaya — as excluded from this privilege. On this legend cf V, 3, 2, 2 ; Taitt. S. II, i, 2, 2 ; Tandysi Br. VI, 6, 8; Ind. Stud. Ill, p. 464.
^ Viz. early in the morning of the sutya day, when the Pratar- anuvaka is recited. See p. 229, note 2.
* I take 'pura' in the sense of ' in front' (cf. Ill, 9, i, 12), that is, in the havirdhana shed, and not in that of ' formerly ' (Ind. Stud. X, 1 58). The Kawva text brings out the meaning still more clearly : Sa yad atreyaya hira«ya»z dadaty, atrir hi va rishinj.m hota sa yatro
Iv Kanda, 3 Adhyaya, 4 Brahma^'a, 24. ^47
2 2. Then to the Brahman, for the Brahman watches
over the sacrifice from the south. Then to the Udga-
trz (chanter); then to the Hot?'/; then to the two
Adhvaryus, seated in the cart-shed. Then, having
returned (to the Sadas he presents gold) to the
Prastot?^2 ; then to the Maitravaruwa ; then to the
Brahma;/a/^72a;?^sin ; then to the Potrz ; then to the
Nesh/ri; then to the A/^/^avaka; then to the Unnetr/;
then to the Gravastut ; then to the Subrahma/^ya. To
the Pratihartr/ he presents it last, since he is the re-
strainer (pratihartr^)^: he thus in the end restrains (the
cows) for him, and so they do not become lost to him.
23. Thereupon he (the Adhvaryu) says (to the
Maitravaru;za), ' Recite (the invitatory prayer) to
Indra, followed by the Maruts ! ' Now when, in the
beginning, Pra^apati gave gifts, Indra thought within
himself, ' Everything here, forsooth, he will give
away, and not anything will he leave for us.' He
then, to stop the giving, raised up that thunderbolt
'Recite to Indra Marutvat!' and thereafter he
(Pra^apati) gave no more. And in like manner is
that thunderbolt ' Recite to Indra Marutvat ! ' now
raised up to stop the giving, and thereafter he (the
sacrificer) gives no more.
24. There are, then, four (kinds of) sacrificial gifts:
Gold — thereby indeed he preserves his own life, for
gold is life. That he (Pra^apati or Varu;za) gave
ha va ada asina/^ prataranuvakam anvaha tad dha smaitat pura- sino hota ^a/^saty atha pajMt tama/^ sado 'bhipupluve. Te hoy^us tamo va id3.?n sado 'bhyaprosh/eti praiyah prehiti pratyah prehiti sa pratyah prait sa tat tamo 'pahan, &c. Sayawa also interprets it by ' purvasmin prade^e ahavaniyasya samipe.'
^ For the part taken by the Pratihartrz' in the chanting of stotras, see p. 310, note i.
348 DATAPATH A-BRAHMAiVA.
to Agni, performing the office of the Agnidh (fire-
kindler) : wherefore now also gold is given to the
Agnidh.
25. Then the Cow — thereby he preserves his own
breath, for the cow is breath, since the cow is food,
and breath also is food : her he gave to Rudra, the
Hotrz.
26. Then Cloth — thereby he preserves his own
skin, for the cloth is skin : this he gave to Br/has-
pati, who chanted.
27. Then the Horse — for the horse is a thunder-
bolt : he thereby makes the thunderbolt the leader.
And, moreover, he who sacrifices, sacrifices with the
hope ' May there be a place for me in Yama's world!'
He thus makes him a sharer in Yama's world. This
he gave to Yama, the Brahman.
28. The (proffered) gold he (the Adhvaryu) goes
to meet (accepts) with (Va/. S. VH, 47), 'Let
Varu72a give thee to me (who am) Agni!' for to
Agni Varu;^a gave it. ' May I obtain immortality!
be thou life to the giver, joy (mayas) to me,
the receiver !'
29. And the cow he accepts with, 'Let Varu;^a
give thee to me, Rudra!' for to Rudra Varu^^a
gave her. ' May I obtain immortality! be thou
breath to the giver, strength (vayas) to me, the
receiver !'
30. And the cloth he accepts with, 'LetVaru/^a
give thee to me, Br/haspati!' for to Brzhaspati
Varuna. gave it. 'May I obtain immortality!
be thou a skin to the giver, joy to me, the
receiver !'
31. And the horse he accepts with, 'LetVaru7^a give thee to me, Yama!' for to Yama Varu;/a
Iv Kanda, 3 Adhyaya, 4 Brahma^^a, 2)3- 349
gave it. 'May I obtain immortality! be thou
a steed (haya//) to the giver, strength (vayas) to
me, the receiver!'
32. And whatever other gift he gives that he gives
with the hope, ' May I also have this in yonder
world!' That he accepts with (Va^. S. VII, 48),
'Who hath given it? to whom hath he given
it ? Hope hath given it, for Hope hath he given
it: Hope is the giver, Hope the receiver. This
to thee, O Hope !' Thus he assigns it to a deity.
33. Here they say\ — Let him not assign it to any
deity ; for whatsoever deity he here kindles, that
deity, being kindled, becomes ever more glorious
from one day to the morrow ; and to whatever fire
he here adds fuel, that fire, being kindled, becomes
ever more glorious from one day to the morrow ; and
ever more glorious does he become, whosoever, know-
ing this, accepts (a gift) : even as one offers in kindled
fire, so does he offer that (gift) which he gives to
one learned in the scriptures. Therefore he who
is learned in the scriptures need not assign (the gift
to a deity).
