^ Or body (atman) ; a/;2ju meaning the Soma-plant, and hence the body of the Soma. This graha seems to consist of im- perfectly pressed Soma-plants in water. Cf. Katy. XII, 5, 6-12. See also 5'at. Br. IV, i, i, 2 ; Taitt. S. VI, 6, 10; Say. on Taitt. S. I, p. 603. In the Kawva text thi^ Brahma^za is followed by one on the Adabhya graha, which is identified with speech.
^ Or, perhaps, according to as the grahas are explained as being these vital airs.
' Or, like something that has a handle. The Ka«va text reads, — for whomsoever they draw that (cup), his vital airs are, as it were, supplied with a firmer hold, and, as it were, firmly established (arambhawavattara iva pratish//ata iva). And for whomsoever they do not draw it, his vital airs are, as it were, without any hold (' halt- loser ') and quite unrestrained (anarambhawatara ivasyayatatara iva pra«a/i).
IV KAA^DA, 6 ADIIYAYA, I BRAHMAiVA, 12. 425
presses once ; silently he offers that (libation) without
drawing breath : thus he makes him (the sacrificer)
to be Pra^apati.
6. Now there is a piece of gold in that (spoon) :
that he smells at. And if he either galls or scratches
himself at this (sacrifice), — gold being immortal life, —
he lays that immortal life into his own self.
7. As to this Rama Aupatasvini said, ' Let him
freely breathe out and freely breathe in : if he but
offers silently, thereby he makes him (the sacrificer)
to be Pra^apati.'
8. Now there is a piece of gold in that (spoon) :
that he smells at. And if he either galls or scratches
himself at this (sacrifice), — gold being immortal life, —
he lays that immortal life into his own self.
9. As to this Budila A^vatara^vi said,' Let him
draw it after merely raising (the stone), and let him
not press ; for they do press for other deities : thus
he does different from what he does for other deities ;
and in that he raises (the stone) thereby indeed the
pressing takes place for him.'
10. As to this Yaf ?'2avalkya said, * Nay, let him
press : " The unpressed Soma delighted not the mighty
Indra, nor the outpressed draughts without prayer,"
thus spake the 7?/shi (Rig-veda VII, 26, i). For no
other deity does he strike but once : thus he does
different from what he does for other deities, — there-
fore let him press ! '
11. Twelve heifers pregnant with their first calf
are the priests' fee for this (graha). Now there are
twelve months in the year, and Pra^apati is the year,
and the hjnsn is Pra^apati : thus he makes him (the
sacrificer) to be Pra^apati.
1 2. They have twelve embryo calves, — that makes
426 5'ATAPATHA-BRAHMAiVA.
twenty- four. Now there are twenty-four half-moons
in the year, and Pra^apati is the year, and the Amsu
is Pra^apati : thus he makes him to be Pra^'apati.
13. Now Kaukusta^ indeed gave as many as
twenty-four heifers with their first calf as dakshi;/as,
and a bull as the twenty-fifth, and gold ; and truly that
is what he gave.
14. This (graha) should not be drawn for every
one, since this is his (Ya^;'^a's) self. It should only
be drawn for one who is well known, or one who is
his (the Adhvaryu's) friend, or one who, being learned
in sacred lore, would acquire it by his study.
15. It should be drawn at a (sacrifice with) a
thousand (cows as the priests' fee) ; for a thousand
is everything, and this (graha) is everything: It
should be drawn at (a sacrifice) where the entire
property is given away, for the entire property is
everything, and this (graha) is everything. It
should be drawn at a Vii'va^it with all the P; z'sh/Z/as,
for the Vi^va^it (' all-conquering ') is everything,
and this (cup) is everything. It should be drawn
at a Va^apeya and Ra^asuya, for that is everything.
It should be drawn at a sattra (sacrificial session),
for the sattra means everything^, and this (cup)
means everything. These are the drawings.
THE GAVAM AYANA».
Second Brahmaa^a.
I. Verily, they who sit (sacrificing) for a year, by means of six months go to him that burns yonder :
^ The Ka«va MSS. read ' Kaiikthasta.'
^ Perhaps the auihor here means to connect sattra (satra) with the adverbs satram, satra, ' altogether, always,' instead of with the verb sad, to sit; but cf. IV, 6, 8, i.
^ The great sacrificial session (sattra), called Gavam ay ana, or
IV KANDA, 6 ADHYAYA, 2 BRAHMAiVA, I. 427
SO it is told on the part of the Saman, in as much as
it is made of the form of that (sun) it is told on the
part of the Rik ^ ; and now in like manner on the
part of the Ya^us, by means of preparatory rite,
when they draw that (graha) ^, they thereby also go
to him (the sun).
cows' walk (or course), usually extends over twelve months (of 30 days), and consists of the following parts :
Prayawiya Atiratra, or opening day.
^aturvi?«j-a day, an Ukthya, all the stotras of which are in
the J^a.iuT\msa. stoma. Five months, each consisting of four Abhiplava shaa'ahas
and one Pr/sh//;ya sha^/aha ( = 30 days). Cf. p. 402, n. 2.
Three Abhiplavas and one 1 „o j u- u -^u ^u * ^
^ 28 days, which, with the two
P/7sh//;ya. ■ opening days, complete the
Abhi^o^it day. ^ sixth month.
Three Svarasaman days. J
28 days, which, with the two
concluding days, complete
the seventh month.
ViSHUvANT or central day.
Three Svarasaman days. Vii-va^it day.
One Prz'shMya and three
Abhiplavas.
Four months, each consisting of four Abhiplavas and one
Fn'sh/Aya.
■Three Abhiplava shais'ahas. "^
One Gosh/oma(Agnish/oma,p. 403,n.). J One Ayush/oma (Ukthya). }> 30 days.
One Da^aratra (the ten central days of j the Dvadaraha, p. 402, note 2). J
Mahavrata day. Udayaniya Atiratra.
In imitation of the retrograde course of the sun, the order of the performance during the second part of the year is, generally speaking, the reverse of that of the former half.
■ Ta eiam sha^/bhir masair yanti, tasmat Tpa.ra.nko graha grzliyante parafi^i stotra«i para»l>^i jastrawi. Ta eia.m shashZ/^e mase ga-^/^anti tad etasya rupaw kriyate. Ka«va text.
2 Viz. the Atigrahya cup to Surya (IV, 5, 4, 2 seq.), which has
428 S-ATAPATHA-BRAHMAiVA.
2. He thus takes it therefrom with (Va^. S. VIII,
41; Rig-veda I, 50, i) \ ' The lights bear on high
that divine knower of beings, Surya, that all
mayseehim ! — Thou art drawnwith a support:
thee to Surya for splendour! — This is thy
womb: thee to Surya for splendour!'
Third Brahmajva.
1. Now as to the manner of animal offerings.
One may perform with the (ordinary) set of eleven
victims. He seizes one for Agni as the first victim,
and one for Varu/^a (as the last); then again one for
Agni : in this way let him perform with the set of
eleven victims -.
2. Or one may day after day seize a victim for
Indra and Agni ; for all the gods are Agni, since in
Agni offering is made to all the deities ; and Indra is
the deity of the sacrifice : thus he neither offends any
of the deities, nor does he offend him who is the deity
of the sacrifice.
3. Then as to the manner (of animal offering) in accordance with the Stoma -^ At the Aornish/oma
to be drawn on the Vishuvant or middle day of the Gavam ayana ; an animal sacrifice to the same deity being also prescribed.
^ The Ka«va text allows the alternative mantra, Rig-veda I, 50, 3 ; Yag. S. VIII, 40, Adn'sram asya ketava^, &c. See IV, 5, 4, 11.
^ See III, 9, I, 5 seq. He is to sacrifice one victim each day, and if after the eleventh day, the performance is to go on (as at the Dvada^-aha), he is to begin anew with the first victim of the ekadajini. According to the Ka;/va text and Katy. XII, 6, 17 he is on such an odd day to immolate all the remaining victims of the set of eleven. Thus on the last (twelfth) day of the Dvada.faha — the Udayaniya Atiratra — he would have to sacrifice the entire set of eleven victims.
^ I. e. the particular form of the (xyotish/oma, which is being performed.
Iv Kanda, 6 Adhyaya, 4 Brahmaa^a, I. 429
let him seize a (victim) for Agni ; for it is befitting
that at the Agnish^'oma {' Agni's praise ') he should
seize a victim for Agni. If it be an Ukthya sacrifice,
let him seize as the second (victim) one for Indra
and Agni, for the hymns (uktha) ^ belong to Indra
and Agni. If it be a Sho^^a^in sacrifice, let him
seize as the third (victim) one for Indra; for the
Sho^a^in (graha) is Indra. If it be an Atiratra, let
him seize as the fourth (victim) one for Sarasvati ;
for Sarasvati is Vak (speech), and Va/^ is a female,
and so is ratri (fem., 'night') female. Thus he duly
distinguishes between the sacrificial performances.
Such are the three manners (of animal offering) :
he may perform in whichever manner he pleases.
Two victims must needs be seized, — for Surya he
seizes the second on the Vishuvant day, and for
Pra^apati at the Mahavrata.
Fourth Brahmaa^a.
I. Then as to the Mahavratiya (graha) I Now when Pra^apati had created the living beings, his
^ That is, the hymns of the Rig-veda, the single collections of which begin with the hymns to Agni, followed by those to Indra. The 'ukthani' here can scarcely refer to the three additional jastras of the Ukthya sacrifice, as they are composed of hymns to Indra -Varu«a, Indra-Br/haspaU, and Indra -Vish;m respectively. A^v. ^r. VI, I ; Ait. Br. Ill, 50. Cp. IV, 2, 5, 14.
^ The drawing of this cup forms part of the performance of the last but one day of the Gavam ay ana, the so-called Mahavrata (great vow) day, on which the following particulars are supplied by Katyayana XIII, 2, 16 seq. The particular form of sacrifice pre- scribed for the day is the Agnish/oma. A victim to Pra^apaii is to be immolated. The Mahavraiiya-graha is drawn as an addi- tional libation (like the Atigrahyas, IV, 5, 4, 2). The signal for the chanting of the Pr/sh/Z/a-stotras is given by (a Brahman) play- ing, with a rattan plectrum, on a haip with a hundred str;n;js of
430 i-ATAPATHA-BRAHMAA^A.
joints were relaxed : with his relaxed joints he was
unable to raise himself. Then the gods went on
praising and toiling. They saw this Mahavratiya
(cup) and drew it for him : thereby they restored his
joints.
2. With his joints thus restored, he approached
this food, what food of Pra^dpati there is, — for what
eating is to men, that the vrata (fast-food, or religious
observance generally) is to the gods. And because
(they say), 'Great, indeed, is this vrata whereby he has
raised himself,' therefore it is called Mahavratiya.
3. Now, even as Pra^apati then was, when he had
created the living beings, so are those who sit (in
sacrificial session) for a year ; and as Pra^apati then,
after a year, approached food, so do they now, after a
year, approach food, for whomsoever that knows this,
they draw that cup.
4. Let him draw it for Indra Vimr/dh (the Averter of scorn), for, verily, the scorners of those who sit for
Munga grass. During the chanting and recitation, the Udgat/Y sits on an arm-chair, the Hotn on a hammock or swing, the Adhvaryu on a board, and the other priests on cushions of grass. Then follow several curious ceremonies, performed partly inside and partly outside the Vedi. The performance of the Sattra is alternately lauded and vituperated by two persons [the one, a Brahman, seated at the front door of the Sadas ; the other, a ^udra, at the back door ; both facing each other ; — thus La/y. IV, 3, according to which authority, however, they are merely to say respectively, ' These Sattrins have not succeeded!' — 'They have succeeded!'] At the same time a harlot and a theological student (brahma^//arin) upbraid one another (in front of the Agnidhriya fire shed) ; while (south of the Mar^aliya) a sham contest takes place between an Arya (Vaij'ya) and a 5'udra for the possession of a round white skin, the iS'udra having to give in (after the third effort, when the Arya beats him with the skin). Thereupon a couple is shut up in an enclosed space south of the Mar^aliya (or behind the Agni- dhriya, La/y.) for maithuna.
IV KANDA, 6 ADHYAYA, 4 BRAHMAiVA, 6. 43 1
a year are smitten, and all is won by them : hence
for Indra Vimrzdh ,— with (Va^. S. VIII, 44; Rig-
veda X, 152, 4), 'Scatter thou our scorners, O
Indra, lay them low that war against us, and
send them, that persecute us, to the nether-
most darkness! — Thou art taken with a sup-
port: thee to Indra Vimr/dh! — This is thy
womb: thee to Indra Vimrz'dh!'
5. Or for Vi^vakarman (the All-worker), for all
work is done, everything is won by those who sit in
session for a year: hence for Vi^vakarman, — with
(Va^. S. ¥111,45; RIg-veda X, 81, 7), ' Va^aspati
Vi^vakarman, the thought-speeder ^ let us
invoke for protection in our struggle^ this
day: may he, the all-beneficient worker of
good, delight in all our offerings^ for our pro-
tection ! — Thou arttakenwithasupport: thee
to Indra Vij-vakarman*! — This is thy womb;
thee to Indra Vii'vakarman ! '
6. But if he knows the (verse) referring to Indra
(and) Vi^vakarman, let him draw it thus ^ (Va^. S.
VIII, 46), ' O Vi^vakarman, with strengthening
libation madest thou Indra an invincible
champion : to him did the people bow down of
