^ The usual Savaniya-puro</ajas (III, 8. 3, i) are to be offered separately on each fire.
44^ 5ATAPATHA-BRAHMAiVA.
19. Now, in that former case, there is a hall with
the roof-beams running from south to north ^ — that
is human practice. There are one and the same
Ahavaniya, and different Garhapatyas — that is dis-
similar. On the Grzhapati's Garhapatya they per-
form the Patnisa;;2ya^as with the tail (of the victim),
and the others sit offering in response with ghee^
that is dissimilar.
20. But here there is a hall with the roof-beams
running- from west to east^ : that is as with the eods.
There are the same Ahavaniya, the same Garha-
patya, and the same Agnidhriya : thus this sacrificial
session is successful, even as the one day's Soma-
sacrifice was successful, there is no failure for it.
Its course is one and the same in everything except
the dhish;^yas.
Ninth Brahmaa^a.
1. Now, once on a time, the gods were sitting^
in a sacrificial session, thinking, ' May we attain
excellence, may we be glorious, may we be eaters
of food ! ' That same food, gained by them, wished
to go away from them, — and, food being cattle,
it was the cattle that wished to go away from
them, thinking, 'It is to be feared lest they, being
exhausted, may hurt us* : how, indeed, will they deal
with us .-* '
2. They offered these two oblations in the Gar-
^ Viz. the Sadas, see p. 128, note i.
^ As in the case of the Pra,^ina-vaw>ra of ordinary ish/is. See III, I, I, 6-7.
^ The Ka«va text has nishedu/^, ' they sat down.' See IV, 6, 8, I.
* See p. 31, note i.
IV KANDA, 6 ADHYAYA, 9 BRAHMAiVA, 7. 447
hapatya; and — the Garhapatya being a house
(grzha), and a house being a resting-place— they
thereby secured them in the house, and thus that
food, gained by them, did not go away from them,
3. And in like manner do these K^attrins now sit
through a sacrificial session, thinking, ' May we attain
excellence, may we be glorious, may we be eaters of
food!' That food, gained by them, wishes to go
away from them, — and, food being cattle, it is the
cattle that wish to go away from them, thinking, ' It
is to be feared lest they, being exhausted, may hurt
us : how, indeed, will they deal with us ?'
4. They offer these two oblations ^ in the Garha-
patya ; and — the Garhapatya being a house, and the
house being a resting-place — they thereby secure
them in the house, and thus that food, gained by
them, does not go away from them.
5. And in like manner that offered food wishes to
go away from him, thinking, ' It is to be feared lest
this one will hurt me : how, indeed, will he deal
with me ? '
6. He first eats a very little from the further
(back) end of it ;— thereby he encourages it : it
knows, ' It was not so as I thought : he has in no
wise hurt me.' Thus it becomes attached to him,
and, indeed, whosoever, knowing this, is able to
observe the vow thereof, he becomes an eater of
food, dear to food.
7. This, then, is done at the Sattrotthana (rising from the session) on the tenth day^. Each of them
* Viz. those referred to in paragraphs 8 and 9.
2 That is, on the tenth day of the Dajaratra, and hence either the last but one day of the sessional Dvadajaha (p. 402, note 2), or the last day but two of the Gavam ayana (p. 426, note 3), called
448 S-ATAPATHA-BRAHMAiVA.
sits Speechless, strengthening his voice ^ : with that
(voice) strengthened and reinvigorated they perform
the last day. Then the others are dismissed, either
(for) fetching fuel or to their day's reading of the
scriptures. Now also they take food.
8. In the afternoon, having come together and
touched water, they enter the ladies' hall^, and
while the others hold on to him from behind, he^
Avivakya. The ceremonies here described take place in the after- noon, after the regular performance of that day's (atyagnish/oma) Soma-sacrifice.
^ ' Each of them (? or, one by one), speech-bound, guards Soma till the wakening,' Katy. XII, 4, i. According to the Ka«va text only one (eko haisham) does so (but perhaps at a time), while the others disperse (vitishZ/iante).
^ The Patnuala seems to be identical here with the Pra>^ina- vawja (see Katy. XII, 4, 7), unless it be some shed or tent adjoining the latter, cf. Apast. ^r. X, 5, comm. The sacrificial formula of the first oflfering seems to refer to the domestic hearth, the centre of the family life, as a source of joy and strength to the householder.
^ According to the Kawva text, the Adhvaryu makes the obla- tions; but if he does not know how to perform them (i.e. if they are not recognised by his school as belonging to the Adhvaryu's duties), the Gr/hapati does so ; and if he cannot do so, any one that knows them, may perform them. Regarding these oblations, and the order of the subsequent ceremonies, there is indeed con- siderable difference of opinion among the ritualistic authorities. According to Asv. VIII, 13, 1-2 all of them offer, but only the first oblation is to be performed on the Garhapatya, and the second on the Agnidhriya. La/y. Ill, 7, 8 seq., on the other hand, enjoins the Udgat;-/ to perform two oblations on the Garhapatya ; the first with the (somewhat modified) formula, assigned in our text to the second oblation, while the second oblation is to be made with ' Svaha ' simply. [The first of the above formulas is, according to that authority, to be used by them, when* they touch the Udumbara post, see IV, 6, 9, 22.] The oblations completed, they are to pro- ceed to the Ahavaniya, where the Udgatrzs are to chant thrice the Saman II, 11 26 (?) ; after which they enter the Sadas to perform the Manasa-stotra.
IV KAiVDA, 6 ADHYAYA, 9 BRAHMAiVA, 12. 449
offers (on the 6'aladvarya fire) those two oblations ;
(the first) with (V^^. S. VIII, 51), ' Here is joy:
here rejoice ye! here is stability, here is (your)
own stability, — H ail ! ' He thereby addresses the
cattle ; they thereby secure cattle for themselves.
9. And the second he offers with, ' Letting the
sucking calf to the mother,' — he means to say by
this, ' letting the fire go to the earth ;' — ' a sucking
calf drinking from the mother,' — he thereby
means the fire sucking the (moisture of the) earth ;
— 'may he maintain increase of wealth among
us, — Hail!' increase of wealth is cattle : they thus
secure cattle for themselves.
10. They go out eastward, and enter the (shed of
the) Havirdhana carts from behind towards the
front ; for from the front towards the back (they
enter) when about to perform the sacrifice, but thus
(it is done) at the rising from the session.
11. On the hinder shaft of the northern cart^ they
sing the Saman (Va^. S. VIII, 52), called 'the
completion of the session,' — there it is that they
reach completeness ; or on the northern hip of the
high altar ; but the other is the more usual, —
12. That is, on the hinder shaft of the northern
cart. 'We have gone to the light, we have
become immortal,' — for they who sit through a
sacrificial session become indeed the light, they
^ According to Katy. XII, 4, 10 and comm., the southern shaft of the northern cart is intended. Similarly the Kawva text, — while touching the right shaft of the northern cart he sings thereon the Saman ' the completion (success) of the session.' The words 'sattrasya r/ddhi^' are doubtless the name of the Saman, which has been erroneously made, with ' asi ' appended to it in the Madhy. text of the Sa/^hita, the beginning of the Saman.
[26] G g
450 .SATAPATHA-BRAHMAiVA.
become immortal; — 'to the sky have we as-
cended from the earth,' — for they who sit through
a sacrificial session indeed ascend from the earth to
the sky; — *we have attained to the gods,' — for
they indeed attain to the gods; — 'to heaven, to
the light!' thrice they repeat the finale; for they
indeed become (partakers of) heaven and bliss.
Thus, whatever the nature of his Saman is, that
they come to be who sit through a sacrificial session.
13. They creeps along right under the axle of the
southern cart : even as a snake frees itself from its
skin, so do they free themselves from all evil. They
creep along with an ati/^-^andas verse ; for that, the
atiy^/zandas (redundant metre), is all the metres; —
thus evil does not overtake them : therefore they
creep along with an ati>^/^andas verse.
14. They creep along with (Va^. S. VIII, 53;
Rig-veda I, 132, 6), 'O Indra and Parvata,
leaders in battle, smite ye every one that wars
against us, smite him with the thunderbolt!
him that is hidden may it please in the far
retreat which he hath reached: our foes, O
hero, on all sides may the tearer tear to
pieces, — on all sides!'
15. They go out eastward, and enter the Sadas
from the front towards the back ; for from the back
towards the front (they do so) when about to per-
form the sacrifice ; but thus (they do) at the rising
from the session.
16. They sit down by their several dhish/^ya-
hearths. Now, once on a time, the pith of Va/^
(speech) wished to desert the gods who had won it ;
it tried to creep away along this earth, for Va/C' is
^ See p. 299, note 2.
IV KANDA, 6 ADHYAYA, 9 BRAHMAiVA, I 7. 45 I
this earth : her pith are these plants and trees. By
means of this Saman^ they overtook it, and, thus
overtaken, it returned to them. Hence upwards on
this earth grow the plants, and upwards the trees.
And in like manner does the pith of VU wish to
desert these (sacrificers) who have won it, and tries
to creep away along this earth, — for Va/§ is this
earth : her pith are these plants and trees. By
means of this Saman they overtake it, and, thus
overtaken, it returns to them. Hence upwards on
this earth grow the plants, and upwards the trees.
1 7. They chant verses of the queen of serpents ;
for the queen of serpents is this earth : through her
they thus obtain everything. The prelude is per-
formed by (the Udgatrz) himself 2, and the chant is
not joined in (by the choristers '), lest some one else
overhear it. For he would cause (the performance)
to be in excess were another to chant ; he would
cause an excess, were another to join in it ; he would
cause an excess, were another to overhear it : there-
fore the prelude is performed by (the Udgatrz) him-
self, and the chant is not joined in.
1 Viz. the so-called Manasa-stotra (mental chant), Sama-veda II, 726-8 (Rig-vedaX, 189, 1-3, ascribed to the queen of serpents): 'The spotted bull has come up, &c.,' performed inaudibly. In connection with this Stotra, an imaginary libation to Pra^apati- Vayu is performed, everything connected with which, from the upakarawa (or introduction, on the part of the Adhvaryu, see p. 401, note i) up to the bhaksha, or drinking of the cup by the priests, is done 'mentally' (that is, as would seem, by gestures merely). According to Asv. II, 13, 6, however, the Hoiri recites the same hymn in a low voice {upi?ns\i), but not inaudibly, as a 6'astra. But see p. 452, note i.
2 Not by the Prastotn, as is otherwise the case; see p. 310, note I.
^ See p. 311, note i.
Gg 2
452 5'ATAPATHA-BRAHMAiVA.
1 8. The Hotr/ recites the Four-Hotrz formulas,
whereby he follows up that chant by a ..9astra\ If
the Hotri does not know them, let the Grzhapati
recite them; but it is the Hotrz's recitation 2.
19. Then the Adhvaryu's response^ is, 'These
sacrificers have prospered: happiness hath
accrued unto them!' whereby he bespeaks success
to human speech.
20. Thereupon they utter the Brahmodya^ in
^ According to this (and Tandyz. Br. IV, 9, 13) it would seem that the Uotrz is not to recite the hymn of the Manasa-stotra, as prescribed by the Ait. Br. and Asv.
