^ The order of this and the succeeding Brahmawas differs con- siderably in the two recensions. In the Kawva recension the pre- sent Brahmawa (the text of which also differs very much) is preceded by three others (V, 6, 1-3), corresponding to M. IV, 5, 3 ; IV, 5, 4 and IV, 5, 6, respectively.
"^ The text has simply, he (viz. the Samitrz* or butcher) having quieted it, he (the Adhvaryu) says, (^.) having pulled it out, let him (A.) bid. . . .
^ The meaning of this would seem to be, that they should not content themselves with the supposition of its being a barren cow, but that they should ascertain whether she is not— as the term is — 'ash/apadi,' or eight-footed, i.e. a cow with calf (cf. par. 12), and should in that case make atonement. The Ka«va text reads, Now when they thus proceed with that (animal offering), they, thinking it to be one (cow) only, pronounce the apri verses (apri;;anti). They turn out to be two (te dve bhavata^) ; and surely it is not right that one should cast away that on which the apri verses have been pronounced. Now that juice has flowed together from all the limbs : thus offering is also made with those sacrificial portions of that (embryo). And the sacrifice is as much as the havis and Svish/akn't : he thus connects that whole (embryo) with that sacri-
392 ^ATAPATHA-BRAHMAiVA.
slaughterer) get ready the pot (sthali) and the cloth (ush;2isha)\
3. They then perform with the omentum, just as
its mode of performance is 2. Having performed
with the omentum, both the Adhvaryu and Sacrificer
return (to the sacrificial ground). The Adhvaryu
says, ' Pull out that embryo !' otherwise he would not
pull it out from the womb, since it is only pulled out
from the womb of a sick or dead (female) ; but when
the embryo is full grown, then indeed it comes out
through birth : let him bid him pull it out even after
tearing asunder the thighs.
4. When it is pulled out, he addresses it with
(Va^. S. VIII, 28), 'May the embryo of ten
months move together with the caul !' — by say-
ing, ' May it move,' he puts breath into it ; and ' of
ten months' he says, because when an embryo is full
grown, then it is one of ten months : thus, even though
it is not ten months old, he makes it one of ten months
by means of the Brahman (prayer), the Ya^s.
5. ' Together with the caul' — this he says so that,
like a ten months' (calf), it may go out with the
cauP, — *As yonder wind moveth, as the ocean
moveth;' — thereby he puts breath into it; — 'So
hath this ten months' (calf) slipped out with
the caul ;' — this he means to say so that, like a ten
months' calf, it may slip out with the caul.
6. Here now they say, 'What is he to do with
fice, and thus that which is superfluous (atirikta) becomes not superfluous.
^ The comm. on Katy. XXV, 10, 7, describes the ushwisha, used on this occasion, as a small cloth, or kerchief.
2 See III, 8, 2, i6seq.
^ Or, even as a ten months' calf moves with the caul, so he means to say (that) this (should take place).
IV KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 8. 393
that embryo?' — They might cut off a portion from
every limb, even as (is done) the portioning of other '
portions. But let him not do so ; for that (embryo) surely
has its limbs undeveloped. Having cut it below the
neck, they should let that fat juice drip into the pot ;
for that same juice drips from all its limbs, and thus
it is a portion cut out from all Its limbs. He then
cuts the sacrificial portions of the cow in the same
way in which they are (usually) portioned off.
7. They cook them on the cooking-fire of the
animal offering : at the same time^ they cook that fat
juice. Having wrapped the embryo in the cloth, he
lays it down by the side of the cooking-fire. When
it (the victim) is cooked, he puts together ^ the
(flesh) portions and bastes only them, but not that
juice. They remove the victim (from the fire) ; and
at the same time they remove that juice.
8. They take it along the back of the pit, between
the sacrificial stake and the fire. It having been put
down south (of the fire), the Pratiprasthatr^' cuts off
the sacrificial portions. He then makes an under-
layer (of ghee) in both offering-spoons, and addresses
(the Hotri) for the recitation to the Manota deity
on the havis. Thereupon they make cuttings from
the portions of the cow, in the same way in which
cuttings are made from them ^.
9. Now there is an offering-spoon called pra/^ara;^i :
^ Or, in the same place. The Ka?zva text reads, Having cut off the head, and let the juice (rasa) flow out, he cooks it by the side of (prativcvam) the (flesh) portions. And when they proceed with the havis, then having made an underlayer of ghee, and, taking twice from that juice, having basted (the portions therewith), he replenishes the (places of the) two portions.
- ? Read ' samuhya' for ' samudya.' See III, 8,3,5 seq.
^ See III, 8, 3, 15 seq.
394 5'ATAPATHA-BRAHMAiVA.
therein the Pratiprasthatr/ makes an underlayer of
ghee for the fat juice, takes two portions (from the
juice), bastes them once (with ghee), and replenishes
(the juice whence) both portions (have been taken).
He (the Adhvaryu) then addresses (the Hotri) for
the recitation (of the invitatory prayer). Having
called for the ^'rausha/, he says (to the Maitrava-
ru^^a), ' Prompt (the Hotri to recite the offering
prayer)!' As the Vasha^ is uttered, the Adhvaryu
offers (the flesh portions). After the Adhvaryu's
oblation the Pratiprasthatr/ offers (the fat juice) —
lo. With(Vaf. S. VHI, 29), 'Thou whose fruit
is fit for sacrifice,' — for embryos are unfit for
sacrifice : this one he thus makes fit for sacrifice by
means of the Brahman, the Ya^us ; — 'thou who
hast a golden womb,' — for on that former occa-
sion ^, they rend the womb when they tear out (the
embryo) ; and gold means immortal life ; he thus
makes that womb of her (the cow) immortal ; —
'Him whose limbs are unbroken, I have
brought together with his mother, Hail!'
Thus, if it be a male (embryo) ; but if it be a female
one, with, ' Her whose limbs are unbroken, I have
brought together with her mother, Hail ! ' And, if
it be an indistinguishable embryo, let him offer in
making it male, since embryos (garbha, masc.) are
male, ' Him whose limbs are unbroken, I have
brought together with his mother, Hail ! ' For on
that former occasion, when they tear out (the em-
bryo) they separate it from its mother : now, having
rendered it successful by means of the Brahman, the
Ya^s, he brings it again together with its mother in
the midst of the sacrifice.
^ See par. 3.
IV KANDA, 5 ADHYAYA, 2 BRAHMAiVA, I 3. 2>9S
11. Thereupon the Adhvaryu makes the oblation
to the Lord of the forest \ Having made the obla-
tion to the Lord of the forest, the Adhvaryu, while
pouring together the sacrificial portions that are for
the upabh/V/, says (to the Hotrz), ' Recite the invita-
tory prayer to Agni Svish/ak/Vt ! ' The Pratipra-
sthatrz comes and takes all that fat juice, and pours
twice (ghee) thereon. Having called for the 6'rausha/',
the Adhvaryu says, ' Prompt ! ' and offers as the Vasha/
is uttered. After the Adhvaryu's oblation the Prati-
prasthatrz offers, —
12. With (Va^^. S. Vni, 30), 'The bountiful
multiform juice ^' — by 'bountiful' he means to
say (the bestower) ' of num.erous gifts ; ' and ' the
multiform ' he says, because embryos are, as it were,
multiform, — 'The strong juice hath invested
itself with greatness:' — for it (the embryo) is
indeed invested ^ in the mother. — ' May the worlds
spread along her, the one-footed, two-footed,
three-footed, four-footed, eight-footed, —
'Hail!' He thereby magnifies her (the cow): far
more, forsooth, does he gain by offering an eight-
footed one, than by one not eight-footed.
13. Here now they say, 'What is he to do with that embryo ^ ? ' They may expose it on a tree ; for
1 See III, 8, 3, 33.
2 Indu, lit. 'droop,' a term usually applied to the draughts of Soma, a connection with which doubtless is here intended.
2 A different simile is implied in the original ' antar mahimanam anarJ^a.'
* The Kawva text is much briefer here : He then ties up the head {sirdih pratinahya, ? with the body) either with a cloth (ushmsha), or with bast (vakala), and having pushed asunder the cooking-fire of the animal offering, he lays it above them, with ' Verily, O Maruts . . .,' for the common people are eaters of raw flesh, and the Maruts
396 5'ATAPATHA-BRAHMAiVA.
embryos have the air for their support, and the tree
is, as it were, the same as the air : thus he estabhshes
it on its own support. But, say they, if, in that case,
any one were to curse him, saying, ' They shall
expose him^ dead on a tree,' then verily it would
be so.
14. They may throw it Into the water, for water is
the support of everything here : he thus establishes
it in the water. But, say they, if, in that case, any
one were to curse him, saying, ' He shall die in
water ! ' then verily it would be so.
15. They may bury it in a mole-hill; for this
(earth) is the support of everything here : he thus
establishes it on this same (earth). But, say they, if,
in that case, any one were to curse him, saying, ' They
shall quickly prepare a burying-place for him, being
dead ! ' then verily it would be so.
16. He may offer it to the Maruts on the cooking-
fire of the animal sacrifice ; for the Maruts, the clans
(common people) of the gods, are not oblation-eaters
(ahuta-ad)^ and the uncooked embryo, as it were, is no
oblation (ahuta) ; and the animal cooking-fire is taken
from the Ahavantya : thus indeed it (the embryo) is
are the people : he thus establishes it with the Maruts. Or (uto) with a verse to Heaven and Earth, ' The great Heaven and Earth . . . ,' for additional superfluous (atirikta) is that (garbha), beyond these two, heaven and earth, nothing whatever remains (or, nothing surpasses them, atiri/tyata) : thus he establishes it within those two, heaven and earth ; and while being superfluous, it comes to be no longer superfluous (or redundant).
^ 'Enam' apparently refers both to the sacrificer and to the embryo (garbha, masc).
2 For the common people are eaters of raw flesh (amad), and the Maruts are the people. Ka«va text. Neither a Kshatriya nor a Vai^ya can eat remains of offerings, but only a Brahman is hutad, Ait. Br. VII, 19.
IV KAiVDA, 5 ADHYAYA, 3 BRAHMAiVA, I. 397
not excluded from the sacrifice, and yet is not
(offered) directly in the Ahavaniya (offering-fire).
And the Maruts are of the o:ods : he thus establishes
it with the Maruts \
17. As soon as he has performed the Samish/a-
ya^s offerings, when the coals are only just extin-
guished, he takes that embryo with the cloth, and
standing with his face to the east, he offers it with a
verse to the Maruts (Vaf. S. VIII, 31 ; Rig-veda I,
86, i), — 'Verily, O Maruts, in whosesoever
house ye drink, the heroes of the sky, he is
the best protected man.' He utters no Svaha
(hail), for the Maruts, the clans of the gods are no
oblation-eaters, and no oblation, as it were, is what is
offered without Svaha. And the Maruts are of the
gods : he thus establishes it with the Maruts.
18. He then covers it over with the coals with
iy^g. S. VIII, 32; Rig-veda I, 22, 13), 'The
great Heaven and Earth may mix this our
sacrifice, and fill us with nourishments!'
Third Brahmaata.
I. The Sho^'ai-in^ (graha) forsooth is Indra. Now, at one time the beings surpassed (ati-ri/^)
^ One might expect ' deveshu : ' thus he establishes it with the gods; unless it is intended as the final decision: 'hence he consigns it to the Maruts.' The wording is, however, the same as in the preceding paragraphs.
