tridua) may be considered as forming a kind of unit in sattras, or sacrificial sessions, is of two kinds, viz. the Abhiplava sha^/aha and the Vrzsh/hy^ sha^/aha. Both require (for theHotn's pr/sh- />^a-stotra at the midday pressing) the use of the Rathantara-saman on uneven, and that of the Br/Tiat-saman on even days. The chief difference between them is that while the pr/shMa-stotras of the Abhiplava are performed in the ordinary (Agnish/oma) way, the Pnsh///ya shat/aha requires their performance in the proper pr/shMa form, see p. 339, note 2. Besides, while the Abhiplava sha</aha consists of four Ukthya days, preceded and followed by one Agni- sh/oma day; the first day of the Pr?shMya sha^^aha is an Agnish/oma, the fourth a Sho^/a^in, the remaining four days being Ukthyas. There is also a difference between the two in regard to the stomas, or forms of chanting, used ; for while the Tri'sh/hya. requires succes- sively one of the six principal stomas (from the Trivnt up to the Trayastriwja, as given p. 308, note 2) for each day, the Abhi- plava requires the first four stomas (Trivrz't to Ekavi?«ja) for each day, though in a different order. In this respect, three groups or forms are assumed for the performance of the stotras at the Agni- sh/oma and Ukthya, viz. the G^yotish/oma [a. Bahishpavavamana in the Trivr/t ; b. A^yastotras and c. Madhyandina-pavamana in the Pafi/^ada^a ; d. the Pr/sh//^a-stotras and e. Arbhava-pavavamana in the Saptada^a; and f. the Agnish/oma saman in the Ekavi^ja stoma] ; the Gosh/oma [a. Pa«/^adaja ; b^ Trivrz't ; c. Saptada^a; e. f. (and g. Ukthastotras) Ekaviw^a] ; and Ayush/oma [a. Trivrrt; b. Pan/^adaja ; c. d. Saptada^a ; e. f. g. Ekavima]. These forms are distributed over the two tridua of the Abhiplava in the order : G'yotish/oma, Gosh/oma, Ayush/oma ; Gosh/oma, Ayush/oma, Gyo-
tish/oma.
^ Lit. even as they are now the superiority, i.e. a superior power.
D d 2
404 5ATAPATHA-BRAHMAJVA.
4- And at first there was not In Indra that power
which is now in him. He desired, ' May that power
be in me !' He saw this graha and drew it for himself,
and henceforth that power was in him.
5. And at first there was not in Surya that splen-
dour which is now in him. He desired, * May that
splendour be in me!' He saw this graha and drew
it for himself, and henceforth that splendour was
in him. And verily for whomsoever, knowing this,
they draw those cups of Soma, he takes unto him-
self those same fires (energies), those same powers.
6. Let him draw them at the morning pressing,
after drawing the Agraya;^a ; for the Agraya;2a is the
self (body), and many parts of this self are one each
(and thus) over and above (the others), such as the
lung^ and heart, and others.
7. Or he might draw them from the Putabhm, at
the midday pressing, after drawing the Ukthya, or
when about to bespeak (the chant), for the Ukthya
indeed is the same as that undefined self of his.
But this is mere speculation : let him rather draw
them at the morning pressing, after drawing the
Agraya;^a.
8. They are offered after the offering of the
Mahendra graha ; for that, the Mahendra, is Indra's
special cup ; and so are the (Nishkevalya) stotra
and 5astra specially his. But the sacrificer is Indra;
and for the sacrlficer's benefit (these cups) are drawn :
therefore they are offered after the offering of the
Mahendra Qrraha.
9. He thus draws them therefrom [the first with
^ That is, the right lung (kloman), the left lung being called by a different name. See St. Petersb. Diet. s. v.
IV KANDA, 5 ADHYAYA, 4 BRAHMAiVA, I 3. 405
Va^. S. VIII, 38; Rig-veda IX, 66, 2i]S' O Agni,
skilful in works, become thou pure, bestowing
upon us lustre and manly vigour, and upon me
health and wealth! — Thou art taken with a
support : thee to Agni, for lustre ! — This is thy
womb : thee to Agni, for lustre !'
10. [The second with Va^. S. VIII, 39 ; Rig-veda
VIII, 76, 10], ' Uprising by thy power didst thou
move thy jaws, O Indra, drinking the cup-
drawn juice! — Thou art taken with a support:
thee to Indra for power! — This is thy womb:
thee to Indra for power!'
11. [The third with Va^. S. VIII, 40; Rig-veda
I, 50, 3], 'His beacons have appeared, his beams,
wide and far over the people, shining splen-
didly like fires!— Thou art taken with a sup-
port: thee to Surya for splendour! — This is
thy womb : thee to Surya for splendour I'
1 2. The drinking of these (cups is performed by
the sacrificers with the resp. texts), 'O lustrous
Agni, lustrous art thou among the gods : may
I be lustrous among men! — Most powerful
Indra, most powerful art thou among the gods:
may I be the most powerful among men! —
Most splendid Siirya, most splendid art thou
among the gods : may I be the most splendid
among men!' And, verily, these same splendours,
these same powers he takes unto himself for whom-
soever, knowing this, they draw these cups.
1 3. Let him draw them on the first three days of the Frtsh^/iy2i sha^aha^ ; namely, the Agni cup on
^ The Ka«vas use a different formula, viz, Rig-veda IX, 66, 19. See Va^. S. ed. Webef, p. 254 (XII).
2 See page 402, note 4. In conjunction with the Rathantara
406 5ATAPATHA-BRAHMAJVA.
the first day, the Indra cup on the second, the Surya cup on the third — thus one day by day.
14. SomeS however, draw them on the last three
days ; but let him not do so : let him rather draw
them on the first three days. But should he intend
to draw them on the last three days, let him first
draw them on the first three days and let him then
draw them on the last three days. In like manner
they are drawn (all three) in their proper order, on
one and the same day, at the Vi^va^it^ with all the
VrishihdiS.
Fifth BRAHMAiVA.
T. Pra^apati, forsooth, is that sacrifice which is
performed here, and from which these creatures have
been produced : and in like manner are they pro-
duced thereafter even to this day.
2. After the Upa;;wu cup goats are produced.
Now that (cup) is again employed in the sacrifice :
hence creatures are here produced again and again.
3. After the Antaryama cup sheep are produced.
Now that (cup) is again employed at the sacrifice :
hence creatures are here produced again and again.
(Sama-veda II, 30-31) and Br/Tiat (II, 159-60) samans,the other four principal pr/sh//za samans— viz. the Vairupa (II, 212-13), Vaira^a (II, 277-9), ^akvara (II, 1 151-3 ; or Mahanamni, 1-3), and Raivata (II, 434-6) — are used respectively by the Hotrz' on the last four days of the shac^aha. As regards the Hotr/'s assistants, while the Maitravaru«a always uses the same saman, as at the Agnish/oma, viz. the Vamadevya (II, 32-34), the samans used by the other Hotrakas are given in the Sama-veda immediately after the respec- tive saman of the Hotr?', mentioned above.
1 The Ka«va text ascribes this practice to the iTarakas.
'^ Regarding the sacrificial session, called Gavam ayana, of which the Vijva^it forms part, see p. 426, note 3.
IV KANDA, 5 ADHYAYA, 5 BRAHMAiVA, 8. 4O 7
4. And because of those two (cups) which are
together he offers the Upamsu first, therefore, of
goats and sheep when they are together \ the goats
go first, and the sheep behind them.
5. And because, having offered the Upamsu, he
wipes (the vessel) upwards, therefore these goats
walk like nimbly ^ climbing spokes.
6. And because, having offered the Antaryama, he
wipes (the vessel) downwards, therefore these sheep
walk with their heads down, as if digging. Now
they, the goats and sheep, are most conspicuously
Pra^apati-like : whence, bringing forth thrice in the
year, they produce two or three ^ (young ones).
7. After* the 6'ukra cup men are produced. Now
that (cup) is again employed at the sacrifice : hence
creatures are here produced again and again. But
the 6'ukra (bright) is the same as he that burns
yonder, and he indeed is Indra ; and of animals, man
is Indra-like^ : whence he rules over animals.
8. After the Rztn cup the one-hoofed species is
produced. Now that (cup) is again employed in the
sacrifice: hence creatures are here produced again
and again. And such-like is the Rztu cup«, and such-
like the head of the one-hoofed. The Agraya^^a
^ That is, in mixed flocks. In the compound ' a^avika ' (Ka/zv. a^avaya>^, alyes koI oies) also the goats come first.
2 Perhaps ' ara ' has to be taken in the sense of ' quick, nimble,' instead of ' spokes,' and ' ^itara ' might mean ' flying up,' ' popping up their heads,' as opposed to ' ava-tina/irshan.'
2 ? Or, three (times) two, ' dvau trin iti ; ' the Ka«va text reads (of goats alone) ' tri/ws trin.'
* Or, along with, correspondingly with, anu.
5 Or, connected with Indra, Indra's own (aindra).
« The two i?/tupatras are shaped like spoon-bowls, with spouts on both sides.
408 ^ATAPATHA-BRAHMAxVA.
cup, the Ukthya cup, and the Aditya cup, — after
them cows are produced. Now, these are again
employed in the sacrifice : hence creatures are here
produced again and again.
9. And because goats are produced after the
fewest cups, therefore, though bringing forth thrice
in a year, producing two or three, (they are) very
few, for they are produced after the fewest cups.
10. And because cows are produced after the
most cups, therefore, though bringing forth once in
a year, and producing one each time, (they are) most
numerous, for they are produced after the most
cups.
11. Then, in the Dro/^akala^a (trough) he finally
draws the Hariyo^ana graha. Now, the Dro;/aka-
la-fa is Pra^apati ; — he turns unto these creatures,
and fosters them, and kisses them ^ : he fosters them
in that he produces them.
12. Now, these same cups after which creatures
are produced, are five,— those of the Upsimsu and
Antaryama (counting as) one and the same, the
^Sukra cup, the Ritu cup, the Agraya#a cup, and the
Ukthya cup ; for there are five seasons in the year,
and Pra^apati is the year, and the sacrifice is Praj^a-
pati. But if there be six seasons in the year, then
the Aditya cup is the sixth of them.
13. But indeed there is only that one cup after
which creatures are produced here, to wit, the
Upamsu cup ; for the Upa.msu is breath, and
Pra^apati is breath, and everything here is after
Pra^apati.
^ Or, smells, sniffs at them (as a cow does the calf).
Iv Kanda, 5 Adhyaya, 6 Brahmaa'a, 3. 409
Sixth BRAHMAivA.
1. Pra^apati, forsooth, is that sacrifice which is
here performed, and whence these creatures have
been produced, and in hke manner are they pro-
duced therefrom even to this day. Having drawn
the Aj-vina graha, he makes (the sacrificer) eye
(the several cups, while muttering) the Avaka^^a
formulas \
2. The Upamsu cup he eyes first with (Vaj''. S.
VII, 27), ' For mine out-breathing, (a) giver of
lustre^, become thou pure for lustre!' Then
the Upa/^^i-usavana stone with, 'For my through-
breathing, giver of lustre, become thou pure
for lustre ! ' Then the Antaryama cup with, ' For
mine up-breathing, giver of lustre, become
thou pure for lustre!' Then the Aindravayava
with, 'For my voice, giver of lustre, become
thou pure for lustre!' Then the Maitravaru/za
with, ' For mine intelligence and will, giver of
lustre, become thou pure for lustre ! ' Then the
Ai-vina with, ' For mine ear, giver of lustre, be-
come thou pure for lustre!' Then the Sukra.
and Manthin with, 'For mine eyes, givers of
lustre, become ye pure for lustre!'
3. Then the Agraya;^a with (Va^. S. VII, 28),
'For my mind, giver of lustre, become thou
pure for lustre!' Then the Ukthya with, 'For
^ For the proper place of this ceremony in the actual performance of the Agnish/oma, see p. 312, note 4.
^ Either, thou who bestowest lustre on my out-breathing . . . , or, Thou who art a bestower of lustre, become thou pure for lustre to my out-breathing.
4IO ^-ATAPATHA-BRAHMAiVA.
my vigour, giver of lustre, become thou pure
for lustre ! ' Then the Dhruva with, ' For my life,
giver of lustre, become thou pure for lustre!'
Then the two Soma-troughs (Ptatabhm and Adhava-
niya) with, ' For all mine offspring, givers of
lustre, become ye pure for lustre!' Now the
two troughs belong to the All-gods, for therefrom
they draw (Soma) for the gods, therefrom for men,
therefrom for the Fathers : therefore the two Soma-
troughs belong to the All-gods.
4. Then the Dro/^akaWa with (Va^. S. VII, 29),
* Who (ka) art thou? Which one art thou ?' —
Ka is Pra^apati ; — 'Whose (kasya, or Ka's) art
thou ? who (ka) art thou by name ?' — Ka ('who')
by name is Pra^apati ; — ' Thou upon whose name
we have thought/ for he indeed thinks upon his
name; — 'Thou whom we have gladdened with
Soma;' — for he indeed gladdens him with Soma.
Having drawn the A^vina cup, he prays for blessing
part after part (of the sacrifice) with, 'May I be
abundantly supplied with offspring,' thereby
he prays for offspring; — 'abundantly supplied
with men,' thereby he prays for men (heroes); —
'abundantly supplied with food!' thereby he
prays for prosperity.
5. He must not let every one eye them, but only
him who is well known, or one who is his friend, or
one who, being learned in sacred lore, may acquire
these (texts) through study. Having drawn the
A^vina cup, he (thus) produces the whole sacrifice ;
and having produced the whole sacrifice, he deposits
it in his own self, and makes it his own.
