1 Probably, because Soma is slain in being sacrificed (see IV, 3, 4, i), and therefore belongs to the Fathers or Departed Spirits.
2 And the All-gods (or all the gods) mean everything. See IV, 4> I) 4-
364 S-ATAPATHA-BRAHMAiVA.
5. Having poured (into the spoon) an ' underlayer'
of ghee, he makes two cuttings from the rice-pap ;
and bastes them with ghee above. Having called
for the ^rausha/, he says, ' Recite the offering prayer
of the Saumya (rice-pap) ! ' and offers as the Vasha^
is uttered.
6. He then takes ghee a second time by four
ladlings, and having called for the ^'rausha/, he says,
' Recite the offering prayer of the ghee 1 ' and offers
as the Vasha^* is uttered. From whatever oblations
he intends to offer hereafter, he thereby separates
this one (to Soma), and thus he causes no dis-
cord. If he chooses, he may offer (ghee) on both
sides (before and after the Soma's rice-pap) ; or, if he
chooses, he may offer on one side only ^
7. Now there is an offering-spoon called ' pra-
kavani' Therein the Adhvaryu takes ghee by four
ladlings (with the dipping-spoon) and pours it on the
Dhish/^ya hearths by means of fagots (held over
them). The reason why he pours ghee on the
hearths by means of fagots is this. Because, on a
former occasion ^, the gods said to those (Gandharva
^ The homa of ghee, made before the rice-pap oblatfon to Soma, belongs to Agni, and the one made after the oblation, to Vishwu. If only one homa be made, it belongs to Agni and Vish«u. The Ka«va text reads, ' Tad va ahur anyatarata eva pariya^et purastad eveti,' now they say, ' He should offer on one side only, and that in front (previously to the /^aru).' For the offering formulas, see A^v. V, 19, 3; Ait. Br. Ill, 32. After the completion of these offerings, the Adhvaryu pours ordinary ghee on the rice-pap and presents it to the Hotn', who looks at it while pronouncing some formulas (Ajv. V, 19, 4, 5), and he smears his eyes with the ghee on the pap, after which the latter is handed to the chanters (udgatr/) to be eaten by them.
^ See III, 6, 2, 19.
IV KAiVZ»A, 4 ADHYAYA, 2 BRAHMAiVA, lO. 365
Soma-wardens), ' At the third pressing an offeringr of
ghee shall fall to your share, but not one of Soma,
for the Soma-draught has been taken from you,
wherefore' ye are not worthy of a Soma-offering,'
that same offering of ghee now falls to their share at
the evening pressing, but not one of Soma, In that
he pours ghee on the hearths by means of fagots.
One after another, in the order In which they were
thrown up, and with the same formulas ^ he pours
ghee upon them ; on the Mar^aliya last of all.
8. Now some make a second pouring on the
Agnidhriya hearth, thinking, ' In the North (or up-
wards) shall this sacred work of ours be accom-
plished ! ' but let him not do it In this way, but
rather the Mar^altya last -.
9. Now, while the Adhvaryu pours ghee on the
hearths by means of fagots, the Pratiprasthat?'2
draws the Patnivata^ cup. For from the sacrifice
creatures are produced ; and being produced from
the sacrifice, they are produced from union ; and
being produced from union, they are produced from
the hind part of the sacrifice ; — hence he thereby
produces them from a productive union, from the
hind part of the sacrifice : therefore he draws the
Patnivata cup.
10. He draws it with the Upa;;2i"u vessel. If he
^ Viz., Va^. S. V, 31, 32. The Agnidhra hearth is prepared first, and the Mar^-aliya last of the eight dhishwyas. See p. 148, note 4.
^ Or, uppermost (uttamam ; the Ka«vas read ' antamam').
^ The meaning of the term patnivata is ' relating to the patnivant (i. e. wived or mated one),' the ' patnivant ' being probably Soma with the water mixed with it ; or Agni with the wives of the gods, (with special reference to the sacrificer's wife); cf. Taitt. S. VI, 5, 8, i, 2. According to the Kawva text, Agni associated with the goddess Speech (Vak patni) seems to be understood.
366 SATAPATHA-BRAHMAiVA.
draws the Savitra libation with the Upaw^ii vessel,
(he draws) this one with the Antaryama vessel ; and
if he draws the Savitra with the Antaryama vessel
(he draws) this one with the Upkmsu vessel ; — for
one and the same indeed are the UpSimsu. and
Antaryama, being breath, and that which is the out-
breathing is also the in-breathing. Now the breath
(pra;^a, masc.) is male, and the wife is female: a
productive union is thus brought about.
11. He draws it without a puroru/§\ — the puroru/^
beinof manhood, — lest he should bestow manhood on
women : therefore he draws it without a puroru/^.
12. He thus draws it from that (Agraya;^a graha)
with (Va^. S. VHI, 9), 'Thou art taken with a
support: Of thee, divine Soma, begotten by
Brehaspati' — Br^'haspati is the priesthood: * of
thee, divine Soma, the priest-begotten' he thereby
means to say — 'Of thee, the potent juice' — 'of
the powerful (manly) juice' he means to say when he
says 'of thee, the potent juice' — 'May I prosper
the draughts of thee, the mated oneM' he does
not now draw it for the wives, lest he should bestow
manhood on women : therefore he does not now
draw it for the wives.
13. He (the Adhvaryu) then mixes it w^ith the
residue (of ghee) which is left in the pra/'ara;^i spoon.
Now other libations he completes by mixing, but
this one he diminishes; for ghee is a thunderbolt,
^ See p. 268, note i.
2 In the St. Petersburg Dictionary ' patnivatay^ ' seems to be taken as qualifying 'grahan;' but cp. Rig-veda VIII, 82, 22, ' United with their wives (i. e. the water mixed with the Soma- juice ?) these Soma-draughts (sutcU) go longing to the rejoicing.'
IV KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 1 6. 367
and by that thunderbolt, the ghee, the gods smote
the wives and unmanned them, and thus smitten and
unmanned they neither owned any self nor did they
own any heritage. And in like manner does he now,
by that thunderbolt, the ghee, smite the wives and
unman them ; and thus smitten and unmanned, they
neither own^ any self nor do they own any heritage.
14. He mixes it, with (Vaf. S. VIII, 9), 'I am
above, I am below; and what space there is
between, that was my father; — I saw the sun
on both sides: I am what is highest to the
gods in secret.' In that he mixes with ' I — I,'
thereby he bestows manhood on men.
15. He then says, ' Agnidh, pronounce the offer-
ing prayer of the Patnivata ! ' The Agnidh is male,
and the wife is female : thus a productive union is
brought about. He offers with (Va^. S. VIII, 10),
'O Agni, wife-leader^ r — Agni is male, and the
wife is female : thus a productive union is brought
about.
16. 'Too^ether with the divine Tvash/rz' —
for Tvash/rz transforms the cast seed : thus he
thereby transforms the cast seed; — 'drink the
Soma, Hail!' therewith he offers on the north
(left) part (of the fire) ; what other offerings there
are, they are the gods, and these are the wives : thus
alone it is a proper union, since the woman lies on
the left (north) side of the man. The Adhvaryu
takes a draught of Soma to the Agnidh, and the
latter says, ' Adhvaryu, invite me !' [It might be said
^ ' U,' etymologically connected with ' own.'
^ Or, wived, mated one, 'patnivan;' the Ka«va text reads 'Agne
Vak patni.' See preceding page, note 2.
368 5ATAPATHA-BRAHMAJVA.
that] he should not invite him, since how can there
be an invitation of one smitten and unmanned ? He
should nevertheless invite him : they offer in his fire,
and utter the Vasha/, — therefore he should invite
him.
17. He then gives orders, ' Agnidh, sit in the
Nesh/re's lap! Nesh/r/, lead up the lady, and make
her exchange looks with the Udgat?^z! Unnetr?,
fill up the Hotr/'s cup, and let no Soma-juice re-
main !' Thus, if it be an Agnish/oma sacrifice.
1 8. But if it be an Ukthya\ let him say, ' Lengthen
out the Soma!' — Holding the same vessel (from
which the Patntvata libation was made, the Agnidh)
sits down in the Nesh/r/'s lap, — for he, the Agnidh,
is in reality Agni, and the Nesh/r^' is female : the
Agnidh is male, and the N esh fri female, — a pro-
ductive union is thus brought about. The Neshfri
leads up the lady and makes her exchange looks
with the Udgatr/-, with ' Thou art Pra^apati, the
^ ' But if it be an Ukthya, or Shoda^in, or Atiratra, or Va^apeya, Ka«va text. See towards the end of next note.
^ Katy. X, 7 and schol. supply the following details. The Unnetr?' puts down the Z'amasa cups behind the high altar, and pours into them the entire Soma-juice remaining in the Putabhr/t, putting but little into the Hotr/'s cup, to leave room in it for the dhruva libation. Besides this the Agrayawa is the only Soma that remains. The Adhvaryu then, by touching the Soma in the Hotr/'s cup with two stalks of grass, gives the signal for the chanting of the Agnish/oma Saman (viz. the Ya^?iaya^?liya, Samav. 11, 53, 54), wrapping up his head, if he chooses, in the same way as the Udgatr/s. jMeanwhile the Nesh/r/ leads up the lady through the back door into the Sadas, makes her sit down north of the Udgat/Y and exchange looks with the latter three times (at the ' Hi;;?,' see p. 308, note 2). Three times also (at every Nidhana) she uncovers her right leg and pours on it some of the panne^ani water fetched by her in the morning (see III, 9, 3, 27),
IV KANDA, 4 ADHYAYA, 3 BRAHMAiVA, I. 369
male, the bestower ofseed: lay thou seed into
me!' The Udgatri is Pra^apati, and the lady is a
woman : a productive union is thus brought about.
Third BRAHMAiVA.
I. The metres, forsooth, are the (draught) cattle of the gods. Even as harnessed cattle here on earth
\vhereuf)on she returns to her own tent. Then follows the recitation of the Agnimaruta jastra, consisting of the fol- lowing parts :—
Sukta (hymn), Rig-veda III, 3, to Agni Vaijvanara, with Nivid
(' May Agni Vai^vanara feast on this Soma,' &c.) inserted
before the last verse.
Dhayya, I, 43, 6 ; or (verse to Rudra) II, 33, i.
Sukta, I, 87, to Maruts, with Nivid ('May the Maruts feast on
this Soma,' &c.) before the last verse. Stotriya pragatha, VI, 48, 1-2 (identical with the text of
the Ya^7~iaya^Miya Saman). Anurupa pragatha, VII, 16, 1 1-12 (antistrophe). Sukta to Agni Catavedas, I, 143, with Nivid before the last verse. Tristich to Apa-^ (waters), X, 9, 1-3, recited in breaks, the Hotri
having previously uncovered his head (as do the other priests)
and touched water, and the others holding on to him from
behind. This and the following parts also have the Ahava
(' somsa.vom ') before each of them. Verse VI, 50, 14 to Agni Budhnya. Verses V, 46, 7-8 to wives of gods. Verses 11, 32, 4-5 to Raka.
Verse VI, 49, 7 to Paviravi (daughter of lightning). Verse X, 14, 4 to Yama. Verse X, 14, 3 to Kavyas (manes). Verses X, 15, i, 3, 2 to Pitara/i (fathers), with the Ahava before
each verse. Anupaniya (or Svadushkiliya) verses VI, 47, 1-4 to Indra. After
each of the first three the Adhvaryu may respond to the
Hotrfs Ahava, with ' madamo daiva ' (instead of ' ja?;^samo
daiva'). See note on IV, 3, 2, ii. Verse to Vish«u and Varuwa (Atharva-veda VII, 25, 1).
[26] B b
370 ^-ATAPATHA-BRAHMAiVA,
draw for men, so do the harnessed metres draw the
sacrifice for the gods. And whenever the metres
gratified the gods, then the gods gratified the metres.
Now it has been previous to this, that the har-
nessed metres have drawn the sacrifice to the gods,
that they have gratified them^:
2. He now draws the Hariyo^ana^ graha — the
Hariyo^ana being the metres — it is the metres he
thereby gratifies : this is why he draws the Hariyo-
^ana graha. •
3. He draws it as an additional (Hbation) ; since
Verse to Vish;;u, Rig-veda I, 154, i.
Verse to Pra^apati, X, 53, 6.
Paridhaniya (concluding verse) IV, 17, 20, in reciting which the
Hotn touches the ground ; and during the recitation of the
