last pada the Dhruva graha is poured into the Uoin's cup. Ukthavirya, 'Praise has been sung to Indra, to the gods, for
hearing (?) thee !' Ya^ya (offering prayer) V, 60, 8, at the conclusion of which
libations are made to Agni and the Maruts, both at the
Vasha/ and Anuvasha/. Then follow the after-offerings of the animal sacrifice (see III, 8,
4, I seq.).
At the Ulithya (and other Soma-sacrifices) the Ukthya graha is drawn immediately after the drawing of the Agrayawa (see IV, 3, 5, 24, with note). Previous to the after-offerings the Ukthya graha is divided, as at the morning and midday performances (see p. 293, note 2), between the three Hotrakas, with a view to the recitation of their jastras which form the distinctive feature of the Ukthya sacrifice, bringing up the number of jastras (and stotras) from twelve (of the Agnish/oma) to fifteen. Besides, the Ukthya requires the immolation of at least two victims on the Som»-day, viz. a he-goat to Indra and Agni, besides the one to Agni.
^ See I, 8, 2, 8 ; the translation has been amended in accord- ance with Professor Whitney's suggestions, American Journal of Philology, III, p. 406.
2 That is, referring to the ' hari-yo^ana,' or (Indra's) team of bay steeds.
IV KAiVDA, 4 ADHYAYA, 3 BRAHMAA'A, 7. 37 1
he draws it when he (the Hotrt) pronounces the
'All-hail and blessinori.' For there are here the
gods, and the metres in addition to them ; and there
are men, and beasts in addition to them : therefore
he draws it as an additional one.
4. He draws it in the Dro/mkala^a. Now Soma
w^as Vmra. When the gods slew him, his head
rolled off - : It became the Dro;/akala^a. Thereinto
flowed together so much of the juice as it could
hold^; that was in excess; and so is this graha in
excess : he thus puts the excess to the excess, —
therefore he draws it in the Dro;/akala5-a.
5. He draws it without a puroru/^-formula, for he
draws it for the metres ; and in that he draws it for
the metres, even thereby that (graha) of his becomes
supplied with a puroru/^ : therefore he draws it with-
out a purorui".
6. He now draws it from that (Agraya;^a graha)
with (Vaf. S. VIH, ii), 'Thou art taken with a
support: of bay colour art thou, meet for
the team of bay steeds, — thee to the pair of
bay steeds!' Now, the two bay horses are the J^i^
and Saman : it is for the Ri/e and Saman that he
draws it.
7. He then pours parched grain into it with, ' Ye are the bays' grains, united with the Soma for
For the 6'am-yos, see parti, p. 254, note. The pronuncia- tion of that formula takes place after the offering proper is completed.
2 .? Or burst (udvavarta), as the St. Petersburg Dictionary takes it. The Kawva text reads, — Vrz'tro vai soma asit ta;« yatradeva/z patreshu vyagr/hwata tasya murdhno (!) vyavartta sa dro/zakala^-o 'bhavat.
^ Yavan va yavan va rasa^, (? some indeterminate quantity of the juice.) Cf. IV, 4, 5, 13.
B b 2
372 DATAPATH A-BRAHMAiVA.
Indra!' Whatever metres there are, both measured
and unmeasured, they all thereby drink (of the
Soma^).
8. For this (libation) the Unnetr/^ calls for the
6^rausha/; — for the Unnetr/ is in excess (additional),
since he does not call for the ^Srausha/ for any other
(libation) ; and this libation also is in excess : thus
he puts the excess to the excess, — therefore the
Unnetr^ calls for the 6'rausha/.
9. Placing (the Dro/mkala^a) on his head, he calls
for the KS'rausha/, — for this (vessel) is his (Soma's)
head. He first says (to the Maltravaru;m), ' Recite
(the invitatory prayer) for the Soma-draughts with
grains!' Having called for the ^'rausha/, he says,
' Prompt (the Hot;-/ to pronounce the offering prayer
on) the Soma-draughts with grain brought forward =^!'
and offers as the Vasha/ and Anuvasha/ are uttered.
They then divide the grain between them for the
sake of the Soma-draught.
10. Now some take the Dro;^akala5-a over to the
Hot;-?, on the ground that 'the draught belongs to
the utterer of the Vasha/.' But let him not do it
thus ; for the other draughts are (taken by the
respective priests) according to the /{'amasa cups, but
this one is In excess : therefore there is a draught
in it for all of them, — for this reason they divide
the grain between them for the sake of the Soma-
draught.
^ The text might also be taken in the sense of ' Whatever metre there is, both measured and unmeasured, all that he thereby con- sumes.' The libation is, however, taken out for the metres or cattle, represented by the grain.
2 Instead of the Agnidhra, see I, 5, 2, 16, with note.
^ Regarding ' prasthitam,' see p. 198, note 3.
IV KAA^DA, 4 ADHYAYA, 3 BRAHMAiVA, I 3. 2>7 Z
11. They must not bite them with their teeth, —
for these (grains) mean cattle, — thinking ' lest we
should do aught to crush our cattle ! ' They only
drink it in with their breath \ with (Va^. S. VIII,
12), 'What horse-winning, what cow-winning
draught is thine-;' for they are cattle: therefore
he says, 'what horse-winning, what cow-winning
draught is thine;' — *Of that draught, offered
with Ya^us, praised by chantsV — for Ya^us-
prayers have indeed been offered, and chants have
been chanted; — 'sung by hymns,' — for songs
(^astras) have been sung; — 'Of the invited'' do I
drink, invited,' — for invited, he now drinks of the
invited.
12. They must not throw them into the fire, lest
they offer remains (of offerings) in the fire. They
rather throw them on the high altar : thus they are
not excluded from the sacrifice.
13. Thereupon they touch the vessels filled (with
water ^) which some call Apsushoma// (Soma-draughts
in water). For even as a yoked (animal) draws, so
1 They are only to smell the grains steeped in the Soma-juice.
^ The Ka/zva recension adds, ' O divine Soma ! '
^ Lit., having Ya^us offered, and chants chanted for it.
* ? I. e. ' that to which I am invited.'
^ That is, the ten if'amasins touch their respective /^amasa cups, filled with water and placed in the proper order from south to north, behind the pit (Htvala), after putdng fresh kura stalks on them. Those priests who have no cups of their own touch the cups of those with whom they are most nearly connected, viz. the four Adhvaryus that of the Nesh/r/, the Udgatr/'s assistants that of their principal, the Gravastut that of the Hotr;'. ^Thereupon they touch their faces and betake themselves to the Agnidhra fire-house, to partake of sour milk. Then follow, on the Garhapatya (at the front hall door), the Patnisa;;/ya^as of the cakes of the animal offering, followed by the Samish/aya^us. See also La/y. ^r. II, 11, 16 seq.
3 74 ^ATAPATHA-BRAHMAiVA.
do they who perform the priestly duties. But the
yoked (animal) galls or scratches itself; and water
is a means of soothing, a medicine : thus wherever
in this (sacrifice) they gall or scratch themselves —
water being a means of soothing — they soothe by
that means of soothing, water ; they heal it by water.
This is why they touch the vessels filled (with water).
14. They touch them with (Va^. S. VIII, 14),
'With lustre, with sap, with bodies^ have we
united, — with the happy spirit: may Tvash/rz,
the dispenser of boons, grant us riches, and
may he smooth what was injured in our body!'
thus they heal what was torn.
15. They then touch their faces. There is a two-
fold reason why they touch their faces ; — water, for-
sooth, is the elixir of immortality : it is with the elixir
of immortality that they thus touch themselves. And,
moreover, they thus deposit that holy work into their
own self: therefore they touch their faces.
Fourth BRAHMAiVA.
E. Concluding Ceremonies.
T. Now, it is nine Samish/aya^us^ he offers on
this occasion. The reason why he offers nine Sa-
mish/aya^us is that those stotra-verses at the Bahish-
pavamana^ chant amount to nine. Thus there is
at both ends an inferior (incomplete) vira^*, for the
^ See I, 9, 3, 6. Cf. Atharva-veda VI, 53, 3. TheTa«</ya Br. I, 3, 9 reads ' sawz tapobhi/^' (with fervour).
^ See I, 9, 2, 25 seq.
^ See p. 310, note i.
* The vira^ consists of padas of ten syllables. For the same speculation, see II, 5, i, 20.
IV KAA'DA, 4 ADHYAYA, 4 BRAHMAiVA, 6. 375
sake of production : it was from that same inferior
(lower) source of production on both sides that Pra-
,^apati produced the creatures, — from the one (he
created) the upright, and from the other those tend-
ing to the ground. And in hke manner does he
(the Adhvaryu) now create creatures from that lower
source of production on both sides, — from the one
the upright, and from the other those tending to the
ground.
2. The call * Hhn is the tenth of stotra- verses,
and the ' Svaha' (the tenth) of these (Samish/ayac^us) :
and thus does this incomplete vira^- come to consist
of tens and tens.
3. And as to why they are called Samish/ayaj-'us.
Whatever deities he invites at this sacrifice, and for
whatever deities this sacrifice is performed, they all
are thereby ' sacrificed-to together' (sam-ish/a);
and because, after all those (deities) have been 'sacri-
ficed-to together,' he now offers those (libations),
therefore they are called Samish/aya^us.
4. And as to why he offers the Samish/aya^us.
Now, the self of him who has sacrificed has, as it
were, become emptied, since he gives away of what-
ever is his : it is him he fills again by three out of
these (oblations).
5. And as to the three following which he offers, —
whatever deities he invites at this sacrifice, and for
whatever deities this sacrifice is performed, they
continue waiting till the Samish/aya^us are performed,
thinking, 'These, forsooth, he must offer unto us!'
It is these same deities he thereby dismisses in due
form whithersoever their course lies.
6. And as to the three last which he offers, — in performing the sacrifice he has produced it, and.
37^ 5ATAPATHA-BRAHMAiVA.
having produced it, he firmly establishes it where
there is a safe resting-place for it : this is why he
performs the Samish/aya^us.
7. He offers (the first) with (Va^. S. VIII, 15;
Rig-veda V, 42, 4), 'With thought lead us, O
Indra, to meet with kine,' — 'with thought:' him
who was emptied he thereby fills with thought;
'with kine;' him who was emptied he thereby fills
with kine ; — ' with patrons, O mighty Lord, with
well-being; with prayer which is divinely in-
spired^'— 'with prayer:' him who was emptied he
thereby fills with prayer; — 'with the favour of the
adorable gods ! Hail!'
8. [The second with Va^. S. VIII, 16], 'With
lustre, with sap, with bodies,' — 'with lustre:'
him who was emptied he thereby fills with lustre ;
' with sap,' — sap is vigour — him who was emptied he
thus fills with sap; — 'We have united, with the
happy spirit : may Tvash/r/, the dispenser of
boons, grant us riches, and may he smooth
what was injured in our body!' Thus they heal
what was torn.
9. [The third with Va^. S. VI II, 17; Atharva-veda
VII, 17, 4], ' May the gracious Dhatr/, Savitrz,
Pra^apati, the guardian of treasures, and the
divine Agnl accept this (offering) ; and Tvash-
tri and Vish;^u: grant ye willingly to the
sacrificer wealth together with children !
Hail!' Him who was emptied he fills again, when
he says, ' grant ye wealth to the sacrificer. Hail !'
^ ? The author of the Brahmawa would rather seem to take it in the sense of ' with the priestly authority (sacerdotium) instituted by the gods.'
IV KAA'DA, 4 ADHYAYA, 4 BRAHMAiVA, 12. '^^']
10. [The fourth with Va^^. S. VIII, iS^], 'Acces-
sible homes have we prepared for you, O gods,
who graciously came to this Soma feast;' —
whereby he means to say, ' seats easy of access we
have prepared for you, O gods, who have graciously
come to this Soma feast ;' — ' Carrying and driving
the offerings,' thereby he dismisses the several
deities ; ' Those forsooth who are without cars may
go away carrying ; and those who have cars may go
away driving,' this is what he means to say ; there-
fore he says, * Carrying and driving the offerings ;' —
' bestow goods on him, ye good ! Hail !'
11. [The fifth with Vaf. S. VI 1 1, 19; Atharva-veda
VII, 97, 3], 'The willing gods whom thou, O
God, b rough test hither, speed them each to his
own abode, O Agni !' For to Agni he said, ' Bring
hither such and such gods ! bring hither such and
such gods!' and to him he now says, 'Whatever
gods thou hast brought hither, make them go whither-
soever their course lies !' — ' Ye have all eaten and
drunk,' — for they have eaten the cakes of the animal
offering, and they have drunk the king Soma : there-
fore he says, ' ye have all eaten and drunk ;' — ' Draw
ye nigh to the air, to the heat, to the light!
Hail !' Hereby, then, he dismisses the deities.
12. [The sixth with Va^. S. VIII, 20], 'Thee, O
Agni, have we chosen here for our Hotrz at
the opening of this sacrifice: severally hast
thou offered to them, and severally hast thou
toiled; well-knowing the sacrifice, draw thou
nigh^, thou the wise! Hail!' by this (verse) he
releases Agni, dismisses Agni.
