^ See part i, p. 249, note i.
2 ' Vakshva' is by INIahidhara (and apparently by the author of the Brahma/^a) referred to 'vah;' by the St. Petersburg Dictionary to ' vas ' for ' vatsva.' I have referred it to ' vaksh.' The Ka«va text reads, Pari kz vakshi sa?7i ka. vakshiti pari Aa. no gopaya sam /cd na edhity evaitad aha.
IV KANDA, 4 ADHYAYA, 5 BRAHMAiVA, 23. 385
22. He then immerses it with (Va^. S. VIII, 27),
'O laving bath, laving thou glidest along:
with the help of the gods may I wipe out the
sin committed against the gods; and with
the help of the mortals that committed against
mortals!' — for the sin committed against the gods
he has indeed wiped out with the help of the gods,
namely, with the help of king Soma ; and the sin
committed against mortals he has wiped out with the
help of mortals, namely, by means of the animal
victim and the sacrificial cake : — ' Preserve me, O
god, from injury from the fiercely-howling
(demon) ! ' whereby he means to say, ' Preserve me
from all inflictions ! '
23. Thereupon both (the sacrificer and his wife)
having descended, bathe, and wash each other's
back. Having wrapped themselves in fresh gar-
ments ^ they step out : even as a snake casts its skin,
so does he cast away all his sin, — there is not in him
even as much sin as there is in a toothless child.
By the same way by which they came out (from the
sacrificial ground), they return thither ^ ; and, having
returned, he puts a kindling-stick on the Ahavaniya
(at the front hall-door) with, 'Thou art the kindler
ofthe gods!' He thereby kindles the sacrificer him-
^ According to the Manava Sutra, as quoted on Katy. X, 9, 6, the sacrificer wraps himself in the cloth in which the Soma stalks were tied (somopanahana), and his wife in the outer cloth tied round the Soma bundle (paryawahana). The Soma vessels and implements are likewise thrown into the water.
^ While going thither they all mutter the Amahiya verse, Rig- veda VIII, 48, 3, ' We have drunk Soma, we have become immortal, we have gone to the light, we have attained to the gods : what now can the enemy do unto us, what the guile, O immortal, of the mortal?'
[26] c c
386 S-ATAPATHA-BRAHMAiVA.
self, for along with the kindling of the gods the sacrificer is kindled ^
Fifth Adhyaya. First Brahmaa^a.
1. He proceeds with the rice-pap to Aditi, as the
concluding oblation. The reason why there is a
rice-pap for Aditi is this. Because, on that former
occasion^, the gods said to her, ' Thine forsooth shall
be the opening, and thine the concluding oblation,'
therefore he prepares that share for her at both
ends (of the Soma-sacrifice).
2. And because, on that occasion, he offers when
about to go forth (upa-pra-i) to buy the king (Soma),
therefore that (opening oblation) is called Praya-
niya. And because he now offers after coming out
(ud-a-i) from the expiatory bath, therefore this (con-
cluding oblation) is called Udaya;2iya^ For this
indeed is one and the same oblation : to Aditi be-
longs the opening, to Aditi the concluding (oblation);
for Aditi is this (earth).
3. To Pathya Svasti he offers first (at the open-
ing sacrifice) : then the gods, through speech, saw their
way in what was unknown to them, for by speech the
confused becomes known. But now that it is known,
he performs in the proper order.
4. To Agni he offers first, then to Soma, then
to Savitr/, then to Pathya Svasti, then to Aditi.
Now Pathya Svasti (the wishing of a 'happy journey')
^ The sacrificer sits down behind the jaladvarya fire and spreads the black deer-skin over his knees ; the Adhvaryu then making an oblation of ghee from the dipping-spoon.
* See III, 2, 3, 6. ^ See p. 48, note i.
IV KAA^DA, 5 ADHYAYA, I BRAHMAiVA, 8. 387
is speech, and Aditi is this (earth) : on her the gods
thereby established speech, and thus estabhshed
thereon speech speaks here.
5. Thereupon he slaughters a barren anftban-
dhya^ cow for Mitra and Varu/za. And this indeed
is performed as a different sacrifice, and that an
animal offering ; for the Samish/aya^is form the end
of the sacrifice.
6. The reason why there is a barren cow for
Mitra and Varu/^a is this. Whatever part of
his (sacrifice) 2 who has offered is well-offered that
part of his Mitra takes, and whatever is ill-offered
that Varu;m takes.
7. Then they say, ' What has become of the sacri-
ficer ?' — whatever well-offered part of his (sacrifice)
Mitra here takes, that he now again surrenders to
him, being pleased with this (cow) ; and whatever
ill-offered part of his Varu^^a takes, that indeed he
makes well-offered for him, being pleased with this
(cow), and surrenders it again to him. This forsooth
is his own sacrifice^, his own merit.
8. And again, why there is a barren cow for Mitra
and Varuna. Now, when the gods caused the cast
seed to spring, — there is that ^astra called Agnima-
ruta*: in connection therewith it is explained how
^ The meaning of this technical term would seem to be ' to be bound (or immolated) after ' the sacrifice.
^ Or, of him, the sacrificer.
^ That is, the sacrifice of his own self.
* The same passage occurs at I, 7, 4, 4, where I erroneously supplied ' samabhavat.' It is a broken, incoherent construction. The explanation, referred to in these two passages, may be Ait. Br. Ill, 34, though in that case one might have expected a some- what closer adherence to the order of production there proposed ;
C C 2
388 ^ATAPATHA-BRAHMAiVA.
the gods caused that seed to spring. From it the
coals (angara) sprung, and from the coals the An-
giras ; and after that the other animals^
9. Then the dust of the ashes which remained :
therefrom the ass was produced, — hence when it is
dusty anywhere, people say, ' A very place for asses,
forsooth 2 !' And when no sap whatever remained, —
thence was produced that barren cow belonging to
Mitra and Varuwa ; wherefore that (cow) does not
bring forth, for from sap seed is produced, and from
seed cattle. And because she was produced at the
end, therefore she comes after the end of the sacri-
fice. Hence also a barren cow for Mitra and Varuf^a
is the most proper here : if he cannot obtain a barren
cow, it may also be a bullock^.
10. Then the Vij-ve Deva/^ applied themselves* a
second time : thence the Vai^vadevi (cow) was pro-
duced ; then the B^rhaspatya : that is the end, for
Brzliaspati is the end.
11. And whosoever gives a thousand or more
see part i, p. 210, note i. Regarding the Agnimaruta jastra, see above, p. 369 note.
^ ? Or, the others, the animals (tad anv anye pai-ava-^). Cp. the French idiom, ' Les femmes et nous autres hommes.' The Ka«va text reads, tad anu pa^-ava/z.
^ The Ka«va reads. And when they (the coals) became dust of ashes, the ass was produced therefrom : hence they call ' asses' place' where the dust of the ashes (lies).
' Katy. X, 9, 1 5 allows, in lieu of the animal offering, an oblation of clotted curds (payasya or amiksha). See also II, 4, 2, 14.
* ? They applied their minds, or, they took hold (amarimr/janta) : 'Tad u vlyve deva mznmrisam /^akrire tato dvitiya vaij'vadevi samabhavat.' Ka«va text. Perhaps the verb has here the same meaning as 'dhu' in the passage of the Ait. Br. referred to, tad (reto) maruto 'dhunvan.
IV KAA^DA, 5 ADHYAVA, I BRAHMAiVA, I 3. 389
(cows to the priests), he will slaughter all these ;—
indeed, everything is obtained, everything conquered
by him who gives a thousand or more. Those (three)
cows are everything, (when offered) thus in the
proper order : first one to Mitra and Varu^^a, then
one to the All-gods, then one to BWhaspati.
12. And those who perform a long sacrificial
session, for a year or more, they will slaughter all
these ^; — indeed everything is obtained, everything
conquered by those who perform a long sacrificial
session, for a year or more : those (cows) are every-
thing, (when offered) thus in the proper order.
13. Thereupon he performs the Udavasaniya
ish/i (completing oblation). He prepares a cake
on five potsherds for Agni. Its invitatory and of-
fering prayers are five-footed panktis-. For at this
time the sacrifice of him who has sacrificed is, as it
were, exhausted in strength : it, as it were, passes
away from him. Now all sacrifices are Agni, since
all sacrifices are performed in him, the domestic
sacrifices as w^ell as others. He thus takes hold
again of the sacrifice, and thus that sacrifice of his is
^ The immolation of the three anubandhya cows is prescribed at the end of the Gavamayana (see note on IV, 5, 4, 14), and at other Sattras (sacrificial session) lasting at least a year, and endowed with fees of at least a thousand cows, except the Sarasvata Sattra. Katy. XIII, 4, 4, 5-
2 The Udavasaniya ish/i is performed, with certain modifica- tions, on the model of the Paunaradheyiki ish/i, or off"ering for the re-establishment of the sacred fire ; for which see II, 2, 3, 4 seq., and especially the notes on part i, p. 3 1 7 seq. It is to be per- formed somewhere north of the sacrificial ground on a fire pro- duced by the churning of the arawis or (pairs of) churning-sticks, with which the priests have previously 'lifted' their several fires. See p. 90, notes 4 and 5; and part i, p. 396, note i.
390 5'ATAPATHA-BRAHMAA'A.
not exhausted in strength, and does not pass away from him.
14. The reason why the cake is one on five pot-
sherds, and the invitatory and offering prayers are
panktis (verses of five feet), is that the sacrifice is
fivefold. He thus takes hold again of the sacrifice,
and thus that sacrifice of his is not exhausted in
strength, and does not pass away from him.
15. The priests' fee for it is gold; for this is a
sacrifice to Agni, and gold is Agni's seed : therefore
the priests' fee is gold. Or an ox, for such a one is
of Agni's nature as regards its shoulder, since its
shoulder (bearing the yoke) is as if burnt by fire.
16. Or\ he takes ghee in five ladlings, and offers
it with the verse to Vish;m (Va^. S. V, 38), ' Stride
thou widely, O Vish/^u, make wide room for
our abode! drink the ghee, thou born of ghee,
and speed the lord of the sacrifice ever on-
wards, Hail!' For Vish;m is the sacrifice: he thus
takes hold again of the sacrifice, and thus his sacri-
fice is not exhausted in strength, and does not pass
away from him. And let him on this occasion give
as much as he can afford, for no offering, they say,
should be without a Dakshi;^a. When this Udava-
saniya-ish/i is completed, he offers the (ordinary)
evening (milk-)offering2,— but the morning offering
at its proper time.
1 According to Katy. X, 9, 20 (as interpreted by the commen- tator) this (Vaishwavi) ahuti may optionally take the place of the Udavasaniya ish/i. ' Atho ' has evidently the force of ' or' here, as in IV, 6, 4, 5. The Kawva text has atho apy ahutim eva ^uhu- yat; with the same meaning, cf. I, i, 3. 3 ; also 'uto,' note to IV, 5, 2, 13.
2 For the Agnihotra, or morning and evening libation of milk, see II, 2, 4; 3, 4. The performance being completed, the tempo-
IV KAiVDA, 5 ADHYAYA, 2 BRAHMAA'A, 2. 39 1
Second Brahmaa^a.
1. They lay hands on the barren cow\ and having
laid hands on it, they quiet it It having been
quieted ^ he says (to the slaughterer), ' Pull out the
omentum!' The omentum having been pulled out-,
let him tell (the slaughterer) to search groping for an
embryo. If they do not find one, why need they care ?
and if they find one, atonement is made therefore.
2. For surely it is not right that, thinking it to be
one (cow), they should perform, as it were, with that
one ; or that, thinking them to be two, they should
perform, as it were, with two^. Let him bid (the
rary erections, as the Sadas, cart-shed, Agnidhra fire-house, &c., are set on fire, and the sacrificer and priests go home.
