^ In drawing the Agrayawa cup he uses the same formula as at the morning pressing. See IV, 2, 2, 9 seq.
^ In the actual performance of the Agnish/oma the drawing of the Agrayawa graha is followed by sour milk being poured to the Soma-juice left in the Putabhr/t, the compound being consecrated by the lady eying it with an appropriate mantra. Thereupon they leave the Havirdhana shed in the same way as at the morning feast
IV KANDA, 4 ADHYAYA, I BRAHMAiVA, 2. 357
Fourth Adhyaya. First BRAHMAiVA.
1. Savltrz, forsooth, is his^ mind : therefore he
draws the Savitra cup. And, forsooth, Savitr? is
his breath (vital air) ; — when he draws the Upa;;/-$-u
cup, then he puts into him that vital air in front ; and
when he drawls the Savitra cup, then he puts into
him that vital air behind : thus those two vital airs
on both sides are beneficial (or, put into him), both
that which is above and that which is below.
2. And the sacrifice, forsooth, is the seasons, the
year. There, at the morning feast, they are overtly
attended to, in that he draws the cups for the seasons ;
and at the midday feast they are covertly attended to,
in that he takes the Marutvatiya libations by means
of the two Rztu vessels^. Now here (at the evening
feast) they neither draw any libation expressly for
the seasons, nor is any libation taken with the two
i?/tu vessels.
(see IV, 2, 5, I, with notes), and perform the Viprud-homas, fol- lowed by the Sarpawa and chanting of the Arbhava, or Tr/tiya, Pavamana stotra (for an account of which, see p. 314, note 2), Then follow the oblations from the victim (which has been cooking since the morning, see IV, 2, 5, 13), &c., up to the eating of the pa^vi^a (see III, 8, 3, 4 seq.) ; and offering of the four Savaniya- puroifa^as, likewise up to the eating of the i^a. Previous to the eating, small pieces of rice-cake are thrown into the -^amasa cups, as an oblation to the sacrificer's deceased ancestors, with naming of his father, grandfather, and great-grandfather (as at the Piwa'api- tnyagna, II, 4, 2, 19 seq.); whereupon the pieces are eaten along with the ida..
^ Viz. that of Ysigna., the sacrificial man, representing the sacri- ficer himself, with a view to the preparation of a new body in a future existence.
=^ See IV, 3,3, 12.
358 ^'ATAPATHA-BRAHMAA'A.
3. But Savitrz, forsooth, is he that burns yonder
(the sun) ; and he indeed is all the seasons : thus the
seasons, the year, are overtly attended to at the
evening feast, — for this reason he draws the Savitra
cup.
4. He draws it with the Upainsu vessel. For
SaVitri is his mind, and the Upa;;^i'u is his breath :
therefore he draws it with the VpAmsu vessel ; or
with the Antaryama vessel, for that is one and the
same, since the Upa/;^5'u and Antaryama are the out-
breathing and in-breathing ^
6. He thus draws it therefrom with (Va^. S. VHI,
6 ; Rig-veda VI, 71, 6), ' Bring thou forth boons
for us this day, O Savitar, boons to-morrow,
boons day by day: O God, through this our
prayer may we be sharers of boons, of a good
and plenteous abode ! — Thou art taken with a
support! — Thou art Savitrz's joy-giver, thou
art a joy-giver: give me joy! speed the
sacrifice; speed the lord of the sacrifice to
(receive) his share!'
7. Having drawn it, he does not deposit it ; for
Savitr/ is his (Yag-nas) mind, and hence this mind
is restless. And Savitr? is his breath : hence this
breath passes to and fro unrestingly. He then
says (to the Maitravaru;2a), ' Recite (the invitatory
prayer) to the god Savitr? !' Having called for the
^ See IV, I, I I.
IV KANDA, 4 ADHYAYA, I BRAHMAiVA, lO. 359
^'rausha/, he says, ' Prompt (the Hotr/ to recite the
offering prayer) to the god Savitrz!' The Vasha-;'
having been pronounced, he offers. He (the Hot;-/)
pronounces no Anuvasha/\ — for SsLvkri is his
mind, — 'lest he should consign his mind to the
fire ;' and Savitre being his breath, — ' lest he should
consio-n his breath to the fire.'
8. Then with the (same) vessel, without drinking
therefrom 2, he draws the Vai^vadeva graha. The
reason why he draws the Vaij-vadeva graha with the
(same) vessel, without drinking therefrom, is this :
on the Savitra graha he (the Hotri) pronounces no
Anuvasha/, and it is therefrom that he is about to
draw the Vaii-vadeva graha, — thus it is by means of
the Vai^vadeva that it becomes supplied with the
Anuvasha/ for him.
9. And further why he draws the Vai^-vadeva
graha. Savitr/, forsooth, is his mind, and the
Vi^ve Deva/^ (All-gods, or all the gods=^) are
everything here : he thus makes everything here
subservient and obedient to the mind, and hence
everything here is subservient and obedient to
the mind.
10. And again why he draws the Vaii^vadeva
graha. Savitr/, forsooth, is his breath, and the All-
gods are everything here : he thereby puts the out-
breathing and in-breathing into everything here, and
^ See p. 351, note i.
^ Lit. ' with the not-drunk-from vessel.' He is not to drink with the Hot/7' the remains of the Savitra graha, which is to be offered up entirely (holocaust).
3 In Ait. Br. Ill, 31 five classes of beings, viz. the gods and men, the Gandharva-Apsaras, the serpents and the manes, are in- cluded in the term Yiswe Dewih.
360 ^ATAPATHA-BRAHMAiVA.
thus the out-breathing and in-breathing become bene- ficial (or put) in everything here.
11. And again why he draws the Vai^vadeva
graha. The evening feast belongs to the All-gods :
thus indeed it is called on the part of the Saman, in
that the evening feast is called Vaii-vadeva on the
part of the Rik^, and in the same way on the part of
the Ya^us, by way of preparatory rite, when he draws
that Maha-vaii-vadeva graha.
12. He draws it from the Putabhm; for the
Putabhrzt belongs to the All-gods, because there-
from they draw (Soma-juice) for the gods, therefrom
for men, therefrom for the Fathers : hence the
Putabhr/t belongs to the All-gods.
13. He draws it without a puroru>^^, for he draws
it for the All-gods, and the All-gods are everything,
the Rik and Ya/us and Saman ; and even in that he
draws it for the All-gods, thereby it becomes supplied
with a puroru/6 for him : therefore he draws it with-
out a puroru/^.
14. He thus draws it therefrom with (Va^. S. VHI,
8), 'Thou art taken with a support: thou art
well-guarded, well-established,' — for well-guarded
and well-established is the breath, — * homage to the
great bull !' — the great bull is Pra^^apati (the lord of
creatures) : ' homage to Pra^pati,' he thereby means
to say. — 'Thee to the All-gods! this is thy
womb, — thee to the All-gods!' Therewith he
^ The first jastra of the Trztiya-savana, now about to be recited by the Hotrz' (Rig-veda priest), is the Vaijvadeva jastra ; hence also, he argues, if is Vaijvadeva on the part of the Saman, because of the intimate connection of the Saman chants (here the Tr/tiya, or Arbhava, pavamana stotra; see p. 325, note 2) with the jastras.
^ See p. 268, note i.
IV KAiVDA, 4 ADHYAYA, I BRAIIMAiVA, I 5. 36 1
deposits it ; for it is for the All-gods that he draws
it. Thereupon he goes (to the Sadas) and sits down
(in front of the Hotrt) with his face to the east\
15. And when he (the Hotrt) recites this (verse),
'With one and ten for thine own sake, with
two and twenty for offering, with three
and thirty for up-bearing (the sacrifice to the
gods); with thy teams, O Vayu, do thou here
unloose them!' — during (the recitation of) this
verse to Vayu the drinking-vessels are unyoked ^
for beasts have Vayu for their leader; and Vayu
1 He remains thus seated till the Hot;V utters the Ahava ' Adhvaryo sosa??isa.vom' (Adhvaryu, let us sing!), when he turns round and makes his response (pratigara) ' 6'amsamo daivom.' See p. 326, note i.
The Vaijvadeva i-astra consists of the following parts: —
Pratipad (opening triplet), Rig-veda V, 82, 1-3.
Anu-('ara (sequel), ib. 4-7.
Sukta (hymn) to Savitr/, IV, 54. Before the last verse the Nivid (' May the god Savitn drink of the Soma !' &c.) is inserted ; to which the verse to Vayu, referred to in paragraph 15, is added.
Sukta to Heaven and Earth, 1,159, with the Nivid 'May Heaven and Earth dehght in the Somal' &c., inserted before the last verse ; the Adhvaryu's response being thrice ' Madamo daiva,' see p. 330, note 3.
Dhayya verse, I, 4, i.
Sukta to thei?/bhus, I, 1 1 1 ; with Nivid before the last verse.
Three Dhayyas, X, 123, i ; X, 63, 3 ; IV, 50, 6.
Siiktato Vijve Deva/;, I, 89 ; with Nivid before the last verse.
The concluding verse (paridhaniya) is recited thrice; the first time with stops at every half verse, the second and third time at every pada.
Ukthavirya, 'Praise has been sung to Indra, to the gods, to
hear thee !' Then follows the recitation of the offering prayer VI, 52, 13, after which the libation is made, the remaining juice being then drunk, as well as that in the /^amasas.
2 That is, having been rinsed in the IMarg'aliya, the three dvide- vatya are deposited on the khara by the Pratiprasthatr/.
362 ^-ATAPATHA-BRAHMAiVA.
(wind) is breath, since it is by means of the breath that beasts move about.
16. Now once on a time he went away from the
gods with the beasts. The gods called after him at
the morning pressing, — he returned not. They called
after him at the midday pressing, — but he returned
not. They called after him at the evening pressing.
17. Being about to return, he said, ' If I were to
return to you, what would be my reward ? ' — ' By
thee these vessels would be yoked, and by thee they
would be unloosed!' — Hence those vessels are
yoked by that (Vayu), when he (the Adhvaryu)
draws the (cups) for Indra and Vayu and so forth \
And now those vessels are unloosed by him, when
he says, ' with thy teams, O Vayu, do thou here
unloose them;' — teams mean cattle: thus he un-
looses those vessels by means of cattle.
18. Now, had he returned at the morning press-
ing— the morning pressing belonging to the Gayatri,
and the Gayatri being the priesthood ^ — then cattle
would have come to be with priests only. And
had he returned at the midday pressing — the mid-
day pressing belonging to Indra, and Indra being
the nobility — cattle would have come to be with
nobles only. But in that he returned at the evening
pressing — the evening pressing belonging to the
All-gods, and the All-gods being everything here —
therefore there are cattle everywhere here.
^ See IV, I, 3-10.
^ Perhaps we ought to read, with the Ka«va text, gayatrawz vai prata/isavana»i gayatra;'^ agnej /('/zando brahma va agnir, brah- maweshu haiva pajavo 'bhavishyan, ' the morning pressing relating to the gayatri, and the gayatri metre belonging to Agni, and Agni being the priesthood.'
IV KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 4. 2>^T,
Second Brahmajva.
1. He proceeds with (the offering of) Soma's rice-
pap ; for Soma is the sacrificial food of the gods ;
and here now sacrificial food is prepared for Soma
on his part ; and thus Soma is not excluded there-
from. It is a rice-pap (/^aru), for rice-pap is food
for the gods, since rice-pap is boiled rice, and boiled
rice is clearly food : therefore it is a rice-pap,
2. Neither at the morning feast, nor at the mid-
day feast does he offer it, for those two press-
feasts, the morning feast and the midday feast, are
the exclusive feasts of the gods ; and Soma is sacred
to the Fathers ^
3. But were he to offer it at the morning feast, or
at the midday feast, he would cause discord between
the gods and Fathers. He offers it at the evening
feast, because the evening feast belongs to the All-
o-ods- : thus he does not cause discord. He recites
no invitatory prayer (but only an offering prayer), for
the Fathers have passed away once for all: hence
he recites no invitatory prayer.
4. Having, in the first place, taken ghee in four
ladlings, and having called (on the Agnidh) for the
K^rausha/, he says, ' Recite the offering prayer of the
o-hee ! ' and offers as the Vasha^' is uttered. What-
ever oblations have been offered previous to this
(/§aru), therefrom he separates this one (to Soma), and
thus he causes no discord.
