^ The Ka;A'a text of this paragraph seems more correct : Thus he assigns it to deities ; for when he bestows (abhyadha) anything on a deity, that deity thereby shines ever more brilliantly ; and whatever (fuel) he adds to the fire, thereby it shines ever more bril- liantly : and more glorious does he become from day to day who- soever, knowing it, accepts it thus. Here now Asuri said, ' But be who is learned in the scriptures need not regard this ; for as one puts fuel on kindled fire, and offers on kindled fire, thus he gives who gives gifts to one learned in the scriptures.'
;50 5ATAPATHA-BRAHMAiVA.
Fifth BRAHMAiVA. D. The Tritiyx Savana, or Evening Pressing.
1. Now there are three kinds of gods, — the
Vasus, the Rudras, and the Adityas. Between them
the press-feasts are divided : the morning pressing
belongs to the Vasus, the midday pressing to the
Rudras, and the third pressing to the Adityas.
But the morning pressing belonged to the Vasus
exclusively, and the midday pressing to the Rudras
exclusively, and the third pressing to the Adityas
conjointly (with others).
2. The Adityas then said, ' As that morning
pressing belongs exclusively to the Vasus, and that
midday pressing exclusively to the Rudras, so offer
ye now to us a libation before the common (pressing).'
The gods said, ' So be it!' After the completion of
the midday pressing, they offered that (libation) pre-
vious to the third pressing \ And in like manner is
that libation offered to this day after the completion
of the midday pressing and previous to the third
pressing.
3. The Adityas said, ' Neither in the one pressing
have we a share nor in the other : we fear lest the
Rakshas might injure us !'
4. They said to the (cups) belonging to two deities
(dvidevatya^), 'We are afraid of the Rakshas : pray,
let us enter into you !'
^ The Aditya-graha, with which the succeeding paragraphs
deal, is considered as not belonging to the Tmiya Savana proper,
but as a preliminary ceremony.
^ For the three dvidevatya grahas (Aindfavayava, Maitra- varuwa, and Ajvina), see Brahma;;as IV, i, 3-5.
IV KAiVDA, 3 ADHYAYA, 5 BRAHMAiVA, 7. 35 1
5. The Dvidevatyas said, ' What will be our re-
ward then ?' — ' By us ye shall be supplied with the
Anuvasha^'^ !' said the Adityas. — ' So be it !' — They
entered into the dvidevatya cups.
6. Hence, when at the morning pressing he (the
Adhvaryu) proceeds with the dvidevatya cups, the
Pratiprasthatr^' draws Soma-juice from the Dro;^a-
kalai^a into the Aditya vessel, with this much (of the
formula, Va^'. S. VIII, i), 'Thou art taken with a
support!' The Adhvaryu calls for the (Agnidh's)
^Srausha/, and after the Adhvaryu's libation the Pra-
tiprasthatr/ pours (his juice into the fire), and with
this much 'Thee to the Adityas!' he pours the
remains (into the Aditya-sthali). In the same way
at all (three dvidevatya libations).
7. Thus, the reason why the Pratiprasthat/V draws
the Soma-juice, is that they entered into the dvide-
vatya cups. And the Adityas then said, ' By us ye
shall be supplied with the Anuvasha/!' For, that
second libation which he (the Pratiprasthatr?) makes,
he makes to (Agni) Svish^akrzt, and by means of
the Svish/akre't these (dvidevatyas) are supplied
with the Anuvasha/; and thus those (libations) of
^ At the three dvidevatya libations no Anuvasha/kara is per- mitted ; that is to say, the Hotrz' is not to pronounce the words, 'O Agni, accept of the Soma!' after the Vasha/, with which the offering prayer (ya^^a) concludes. But as the libation, ordinarily made at the Anuvasha/, corresponds to the oblation to Agni Svish- /akr/t made after each chief oblation at the havirya^wa (see I, 7,3; Ait. Br. Ill, 5), there is apparently no such Svish/akr/t oblation at the dvidevatya libations. Now, as each of these chief libations, made by the Adhvaryu, is followed by one made by the Pratipra- sthat;-/ from the Aditya vessel (see p. 316, note i), these latter liba- tions are here, as it were, identified with the Svish/akr/t and the Anuvasha/kara.
352 S-ATAPATHA-BRAHMAiVA.
his are supplied with the Anuvasha/, having the
(oblation to Agni) Svish/akm performed for them.
He offers on the north part (of the fire), for that
is the reeion of that orod^ : hence he offers on the
north part.
8. And again, why the Pratiprasthatrz draws the
Soma. They entered into the Dvidevatyas ; and
from those which they entered he thereby draws
them out. He then covers it^ — for they were afraid
of the Rakshas — with 'O Vish;/u, Far-strider,
here is thy Soma, protect it lest they should
injure it!' For Vish;/u is the sacrifice: to the
sacrifice he thus makes it over for protection. Now,
after the completion of the midday Soma feast and
before the evening feast he says, ' Come hither,
Sacrificer !'
9. They enter (the Havirdhana) together, — the
Adhvaryu, Sacrificer, Agnidhra, Pratiprasthatr^',
Unnetr/, and whatever other attendant (of the
Adhvaryu) there is^. They close both doors, — for
they (the Adityas) were afraid of the Rakshas. He
(the Adhvaryu) takes up the Aditya-sthali and
Aditya-patra, and holds them close over the Puta-
hhrit, ' lest (any Soma-juice) should be spilt.'
10. He then draws (the juice from the sthali into
the patra) with (Va^. S. VHI, 2; Rig-veda VHI,
51, 7), 'At no time art thou barren, and never
failest thou the worshipper, O Indra; but
' See I, 7, 3, 20.
2 The remains of Soma-juice he pours after each libation from the Aditya-patra into the Aditya-sthali, and finally puts the former on the latter by way of a lid. See p. 316, note i.
^ While they enter by the front door, the mistress of the house enters by the back (west) door. Katy. X, 4, 2.
IV KAA^DA, 3 ADHYAYA, 5 BRAHMAiVA, 1 4. 353
more and ever more is thy divine gift in- creased, O mighty lord ! — Thee to the Adityas !'
11. Let him not draw it with a 'support' — for it
was originally drawn with a support — to avoid a
repetition (of sacrificial performance) ; but were he
now also to draw it with a support, he would cer-
tainly commit a repetition.
12. Having withdrawn (the cup for a moment
from the flowing juice), he again pours it in with
(Vaf. S. VIII, 3; Rig-veda VIII, 52, 7), 'At no
time art thou heedless, but watchest over both
generations; the Soma feast^ is thy strength,
O fourth Aditya: the ambrosia is ready for
thee in the heavens! — Thee to the Adityas!'
1 3. Thereupon he takes sour milk ; for the even-
ing pressing belongs to the Adityas, and cattle are
after (the manner of) the Adityas- : he thereby puts
milk into the cattle, and thus that milk in cattle is
beneficial ^ ' He should put it right in the centre
(of the Aditya cup),' they say, ' for that milk is right
in the centre of cattle.' But let him rather put it in
the back part (of the cup), for that milk is in the
hind part of cattle.
14. And the reason why he takes sour milk is that
those remains (of Soma) poured together are the
leavings of offerings, and insufficient for an oblation :
he now increases those (remains), and thus they
^ The Rig-veda reads ' havanam ' (invocation) instead of ' sa- vanam.'
^ Or, cattle correspond, stand in relation, to the Adityas. Saya«a takes ' anu ' in the sense of ' behind, inferior to, dependent upon (hina).' The cattle are inferior to, or dependent upon, the Adi- tyas, inasmuch as the Adityas give the rain on which the cattle depend for their food.
^ Or, ' put ' (hita) into them.
[26] A a
354 5'ATAPATHA-BRAHMAiVA.
become sufficient for an oblation. This is why he takes sour milk.
15. He takes it with {Va^. S. VIII, 4; Rig-veda
I, 107, i), 'The sacrifice draweth nigh to the
glory of the gods: be ye merciful, O Adityas!
Let your favour incline unto us, that it may
set us free from all trouble! — Thee to the
Adityas !'
16. He mixes it by means of the Upa;;?i"usavana
stoned For, indeed, that Aditya Vivasvat (the sun)
is really the same as the Upa;;25usavana, and this
is the Aditya libation : thus he makes him delight in
his own share.
17. He touches it neither with the fringe nor with
(the woven part of) the straining-cloth; for those two
pressings, the morning pressing and midday pressing,
forsooth are rich in pure Soma, rich in juice, but this,
the third pressing, is emptied of its pure Soma.
Now, in that he does not touch it either with the
fringe or the straining-cloth, thereby that third press-
ing of his also becomes rich in pure Soma and juice :
therefore he touches it neither with the fringe nor
with the straining-cloth.
18. He mixes it with (Va^. S. VIII, 5), 'O
Aditya Vivasvat, this is thydraught of Soma:
feastthou upon it!' Thereupon he hands the Upa;;^-
i-usavana to the Unnet;x Then he says to the Un-
netrz, ' Drop in the pressing-stones!' He drops them
either into the Adhavaniya or into a cup^.
^ See p. 238, note 2.
^ ' Into the Adhavaniya trough or into a ^amasa cup containing Soma-juice,' Katy. X, 4, 10; 'into the Adhavaniya or the Sam- bharam,' Kawva text; 'into the Adhavaniya or into the graha,' Weber, Ind. Stud. X, 386. Perhaps the next paragraph has to
IV KANDA, 3 ADHYAYA, 5 BRAHMAiVA, 21. 2>56
19. After drawing the king (Soma) — the third
press-feast belonging to the Adityas, and the
pressing-stones being after (the manner of') the
Adityas, he thus makes them deHght in their own
share — they open the doors.
20. He now walks out, covering (the cup with
his hand or the sthali) ; for they (the Adityas) were
afraid of the Rakshas. He then says (to the Mai-
travaru;/a), ' Recite (the invitatory prayer) to the
Adityas !' If he likes, he may now enumerate (their
qualities) ; but let him rather enumerate them, after
he has called for the 6'rausha/, — ' Prompt (the Hotr/
to recite the offering prayer) to the Adityas, the be-
loved, rite-loving, law-loving lords of the great
abode, the rulers of the wide air.' He offers, as the
Vasha/ is pronounced. He (the Hotri) pronounces
no Anuvasha/, lest he should consign the cattle to
the fire. The remains (of juice in the sthali and
graha) he (the Adhvaryu) hands to the Pratipra-
sthatrz'. \
21. Thereupon he again enters (the Havirdhana)
and draws the Agraya^za graha ^. They spread
(over the Putabhr/t) a straining-cloth with the fringe
towards the north. The Adhvaryu pours out (the
be taken along with this : ' Or into a /('amasa, after drawing Soma (into it).' According to Katy., the stones are taken out again immediately and laid down in their places on the pressing-skin.
^ See p. 353, note 2. Sayawa again takes 'anu' in the sense of ' after, behind,' apparently on the ground that, in the above formu- las, the stones are mentioned after the Aditya. The text of my manuscript is, however, rather corrupt at this place.
^ The Agraya«a Soma was originally drawn into the Agrayawa bowl (sthali) and deposited in its place in the centre of the khara. It is now poured from the bowl into some other vessel, and thence through a straining-cloth into the Putabhr/t.
Aa 2
356 SATAPATHA-BRAHMAiVA.
juice) of the Agraya/za ; the Pratiprasthatr/ holds
out (and pours in) the two residues (of the Aditya
graha^) ; the Unnetr/ adds thereto (some juice from
the Adhavaniya) by means of a /(^amasa cup or a
dipping-vessel (uda;?y^ana).
2 2. Thus he draws the Agraya/^a graha from four
streams ; for the evening pressing belongs to the
Adityas, and cows are after the manner of the
Adityas ; whence this milk of cows is of a fourfold
nature : therefore he draws the Agraya^^a from four
streams'^.
23. And as to why the Pratiprasthatrz holds out
the two residues : this is (the remains of) the Aditya
libation, and for the Aditya libation he pronounces no
Anuvasha/; and from that (Agraya?;a graha) he
intends to draw the Savitra graha, — so that the
Anuvasha^* is performed for it by means of the
Savitra graha.
24. And again why the Pratiprasthatr/ holds out
the two residues. Previous to that mixed (press-
feast), previous to the evening feast, they have offered
that (unmixed or special) libation to those (Adityas);
but this libation is taken for the evening feast: thereby
the Adityas take part in the evening feast, and thus
they are not excluded from the sacrifice. This is
why the Pratiprasthatr/ holds out the two residues ^
^ ' Sampraskandayati pratiprasthatadityapatrayo// sa/zzsravam,' Ka;zva text.
