43^ ^-ATAPATHA-BRAHMAiVA.
10. In like manner they enclose the Havjrdhana
on all sides with a view to that generation, thinking,
' Quite secretly this generation shall be carried on !'
for improper, indeed, is the generation which another
sees : hence even when a husband and wife are seen,
while carrying on intercourse, they run away from each
other, for they give offence. Therefore to any one
looking into the Havirdhana, except through the door,
let him say, ' Look not!' for it is as if he were seeing
intercourse being carried on. Freely (one may look)
through the door, for the door is made by the gods.
11. Now there, in the Sadas, that male, the
Saman, longs after the female, the Rik. From that
generation Indra was produced : from fire, indeed, fire
is produced, viz. Indra from the Rik and the Saman ;
for Indra they call him that burns yonder (the sun).
12. And there, in the Havirdhana, that male, the
Soma, longs after the female, the water. From that
generation the moon was produced : from food, in-
deed, food is produced, viz. the moon from water
and Soma ; for the moon is the food of him that
burns yonder \ Hence he thereby produces the
sacrificer, and for him he produces food : from the
Rik and Saman he produces the sacrificer, and from
water and Soma he produces food for him.
13. Now with the Ya^us the gods first performed
sacrifice, then with the Rik, then with the Saman ;
and in like manner do they now perform the sacrifice,
first with the Ya^us, then with the Rik, then with
the Saman ; for Ya^us, they say, is the same as
Ya^as (worship).
14. Now when the gods milked (the objects of) their wishes from these sciences, the Ya^us science
^ See I, 6, 4, 13 seq.
IV KAND\, 6 ADHYAYA, 7 BRAHMAiVA, I Q. 439
milked most wishes. It became, as it were, emptied
the most ; it was not equal to the other two sciences, —
the air-world was not equal to the two other worlds.
15. The gods desired, 'How can this science be-
come equal to the other two sciences ; how can the
air-world become equal to the two other worlds ? '
16. They said, ' Let us perform in a low voice
with the Yajfus : then that science will become
equal to the other two sciences ; then the air-world
will become equal to the two other worlds ! '
1 7. They performed with them in a low voice, and
thereby strengthened them ; and henceforth that
science was equal to the other two sciences, and the
air-world was equal to the two other worlds.
Therefore the Ya^us, while being distinct, are yet
indistinct ; and therefore the air-world, while being
distinct, is yet indistinct (indefinable).
18. He who performs with the Ya^s in a low
voice, strengthens them ; and they, thus strengthened,
strengthen him. But he who performs in a loud voice,
weakens them, and, being weak, they weaken him.
19. The Ri'^s and Samans, forsooth, are speech,
and the Ya^s are the mind ; and so those who per-
form with the Ri^ and Saman are speech, and
those who perform with the Ya^us are the mind.
Hence nothing whatever is done, unless ordered by
the Adhvaryu : when the Adhvaryu says, ' Recite
(the invitatory prayer) ! Pronounce the offering
prayer!' then those who perform with the i?//^ per-
form it. And when the Adhvaryu says, ' Soma be-
cometh pure : turn ye back ^ ! ' then those who per-
form with the Saman perform it, — for speech speaks
not but what is conceived by the mind.
' See IV, 2, 5, 8.
440 .S'ATAPATHA-BRAHMAA'-A.
20. Thus, then, the Adhvaryu, the mind, walks, as
it were, in front (puraj-/'arati) : hence the name ' pura-
^/^ara;^a';' and verily, he who knows this, stands, as
it were, in front through prosperity and glory.
21. Now that same puraj-/^ara;^a (going before) is
nothing else than yonder burning (sun) : one ought
to perform in accordance with his (the sun's) course.
When he (the Adhvaryu) has drawn a cup of Soma,
let him turn round in accordance with his course;
when he has responded (to the Hotr^'s recitation),
let him turn round in accordance with his course ;
when he has offered a graha, let him turn round in
accordance with his course: he (the sun), verily,
is the supporter ; and whosoever, knowing this, is
able to perform in accordance with his course, he,
forsooth, is able to support his dependants K
Eighth BRAHMAiVA.
I. Now the consecration-ceremony 2 (for the sacri-
ficial session) is a sitting down, is a session (sattra) :
hence they say of them, 'they sit.' And when
thereafter they perform the sacrifice, then they
(under)go ; then he, who is the leader, leads : hence
they say of them, ' they (under)go *.'
^ That is, preparation, preparatory ceremony; — and hence also the ' taking the lead, being the precursor.'
^ In the Ka«va text this is the last Brahma«a of the (fifth) Kaw^a.
^ For the Diksha see III, i, r, i seq. In the Kawva text I have found nothing corresponding to the present Brahmawa.
* That is to say, the verb ' i ' (to go ; more especially its com- pound upa-i, to undergo, go through, undertake) is used of sacri- ficial performances in the Sattra lasting for twelve (pressing) days and upward, to distinguish the latter from the ahina-sacrifices, lasting for from two to twelve (pressing) days.
Iv Kanda, 6 Adhyaya, 8 Brahmaa'a, 5. 44 1
2. The consecration-ceremony, then, is a sitting
down, it is a session, it is an (under)going, it is the
(under)going of a session. And when afterwards,
having reached the end of the sacrifice, they rise,
that is ' the rising :' hence they say of them, ' They
have risen.' So much, then, for preHminary remark.
3. Now those who are about to consecrate them-
selves settle (the time and place) between them. If
they intend to construct a fire-altar, they take up
their (ordinary sacrificial) fires on churning-sticks ^
and betake themselves together to where they are
about to perform the animal offering to Pra^apati.
Having churned (the fire), and put fire-wood on,
they take out the Ahavaniya fire, and perform that
animal offering to Pra^apati.
4. Its head they keep 2. If their consecration
does not fall upon that same day (of the animal
offering), then, taking up the fires (again) on the
churning-sticks, they disperse to their several
(homes) and perform the (daily) offerings.
5. But if their consecration falls upon that same
day, then, taking up the fires (again) on the churning-
sticks, they betake themselves to where they intend
to perform the consecration-ceremony. The Grzh.3.-
pati^ churns (his fire) first somewhere about the
centre of the hall ; and one half of the others settle
down south and one half north of him. Having
^ That is to say, they hold their churning-sticks to the fires to get warm ; see part i, p. 396, note i.
^ The head of the victim (or victims, see VI, 2, i seq.) will have to be put in the bottom layer of the fire-altar, to impart stability to the latter.
' See p. 97, note i. At a Sattra the Gr/hapati, as well as all the other n'tvig, should be a Brahman; Katy. I, 6, 13-16.
442 iSATAPATHA-BRAHMAA'A,
churned (their fires), and put on fire-wood, they take
one fire-brand each and betake themselves together
to the GWhapati's Garhapatya fire. Having taken out
the Ahavaniya from the G/Vhapati's Garhapatya,
they perform the consecration-ceremony. They
have one and the same Ahavaniya, but different
Garhapatyas, during the consecration and the
Upasads \
6. Then, on whatever day their purchase (of Soma-
plants) takes place, on that day he raises the Garha-
patya hearth; and on the Upavasatha day^ the
dhish/^ya hearths for the others. At the time of
the Vaisar^ina ^ offerings, the- wives come forward
together ; and they (the sacrificers) abandon those
other (Garhapatya) fires *. As soon as the Vaisar^ina
offering has been performed, —
7, He leads forward the king (Soma). That
Agnidhriya fire has just been taken up on the sup-
port ^, when they take one fire-brand each (from the
fire at the hall-door) and disperse to their several
dhish;^ya hearths : ' They who do so,' said Yagna.-
valkya, ' slay with those fire-brands of theirs.' This
now is one way.
^ At Sattras there are usually twelve Upasad days. See p. 105, note I. Ait. Br. IV, 24 enjoins twelve days for the Diksha and as many for the Upasads of the Dvadajaha. Katy. XII, i, 19 ; 2, 14 gives no special rule regarding the duration of the Diksha, but enjoins twelve Upasads. See also La/y. Ill, 3, 27 ; A^v. VI, i, 2.
^ The day before the first pressing day.
^ See III, 6, 3, I seq.
* Or, those minor (? western) fires, viz. they extinguish those south and north of the Gr/liapati's Garhapatya, or (optionally) also the latter, it being again supplied by the fire-brand from the -S'aladvarya fire. Cf. Katy. XII, i, 25-26.
^ See III, 6, 3, 9 seq.
IV KANDA, 6 ADHYAYA, 8 BRAHMAiVA, 12. 44.
8. Then there is this second. Having taken up
their fires on churning-sticks, they betake themselves
to where they intend to perform the animal offering
to Pra^apati. Having churned (the fire), and put
on (fire-wood), they take out the Ahavaniya and per-
form that animal offering to Pra^apati.
9. Its head they keep. If their consecration does
not fall upon the same day, then, taking up the
fires (again) on the churning-sticks, they disperse to
their several (homes), and perform (the ordinary)
offerings.
10. But if their consecration falls upon the same
day, then, taking up the fires (again) on the
churning-sticks, they betake themselves to where
they intend to perform the consecration-ceremony.
The Grzliapati churns first, and then the others
churn, seated round about him, and throw each the
(fire) produced by him on the Gr^hapati's Garha-
patya. Having taken out the Ahavaniya from the
Gr/hapati's Garhapatya, they perform the Diksha.
Theirs is the same Ahavaniya and the same Garha-
patya during the consecration and the Upasads.
11. Then, on whatever day their purchase (of
Soma-plants) takes place, on that day he piles up the
Garhapatya hearth, and on the Upavasatha day the
dhish/zya hearths for the others. At the time of the
Vaisar^ina offerings the wives come forward to-
gether ; they (the sacrificers) abandon that (common
Garhapatya) fire. As soon as the Vaisar^ina offer-
ing has taken place, —
12. He leads forward the king. That Agnidhriya
fire has just been taken up on the support, when they
take one fire-brand each and disperse to their several
dhish^^ya hearths. But those who do it thus, raise
444 SATAPATHA-BRAIIMAiVA.
up Strife, and strife comes upon them ; they become
contentious, and, moreover, strife comes upon that
community where they sacrifice. This is the second
way.
13. Then there is this third. They commune with
each otlier over the Gr/*hapati's churning-sticks, —
' What fire shall be produced therefrom, be that ours
in common ! what we shall gain by this sacrifice, by
this animal offering, be that ours in common ! In
common be our good work ! whosoever shall do evil,
be that his alone ! ' Having thus spoken, the Qivi-
hapati first takes up (the fire on the churning-sticks)
for himself, then he takes it up for the others, or
they take it^ up for themselves. They betake them-
selves to where they intend to perform the animal
offering to Pra^apati. Having churned (the fire)
and put on (fire-wood), they take out the Ahavaniya
and perform that animal offering to Pra^apati.
14. Its head they keep. If their consecration
does not fall on the same day, then, taking up
(again) the fires on the churning-sticks, they disperse
to their several (homes), and perform (the ordinary)
offerinofs.
1 5. But if their consecration falls on the same day,
they commune with each other over the Grz'hapati's
churning-sticks, — ' What fire shall be produced there-
from, be that ours in common ! what we shall gain
by this sacrifice, by this session, be that ours in
common! In common be our good work! Whoso-
ever shall do evil, be that his alone!' Having thus
spoken, the Grz'hapati first takes up (the fire) on the
churning-sticks for himself, then he takes it up for
^ Or, according to Katy. XII, 2, 8-9, each takes up two fires, viz. his own and that of the Gr/hapati.
IV KANDA, 6 ADHYAYA, 8 BRAHMAiVA, 1 8. 445
the Others, or they take it up for themselves. They
betake themselves to where they intend to perform
the consecration-ceremony. Having churned (the
fire) and put on (fire-wood), they take out the
Ahavaniya and perform the consecration-ceremony.
Theirs is the same Ahavaniya and the same Garha-
patya during the consecration and the Upasads.
1 6. And on whatever day their purchase (of Soma-
plants) takes place, on that day he piles up the Gar-
hapatya hearth, and on the Upavasatha day the
dhish;/ya hearths for the others. At the time of
the Vaisar^nna offerings the wives come forward
together ; and they (the sacrificers) abandon that
(Garhapatya) fire. As soon as the Vaisar^ina offer-
ing has been performed, —
17. He leads forward the king. That Agnidhriya
fire has just been taken up on the support, when
they take one fire-brand each and disperse to their
several dhish/zya hearths. Thus is this done, and
not (left) undone. The reason why they have dif-
ferent dhish;2yas, is that there may be wider space
for moving about ; and why they have different
purodasas \ is that more sacrificial food may be left
over for completeness.
18. Now then the sacrificial session is explained,
whereby the gods quickly drove out evil, and gained
the supreme authority which they now wield : having
one Gr/hapati, one puro^'ai'a, one dhish;/ya, they
quickly drove out mischief and quickly were born
again. And in like manner will these (sacrificers),
by having one Grzhapati, one puroi^'a^a, one dhish-
nya, quickly drive out evil and be born again.
