2 The y^aturhotr?' formulas — so-called from four priests, Ag- nidh, Adhvaryu, Hotn, and Upavaktr?', being mentioned in them — are as follows : ' Their offering-spoon was (the power of) think- ing ; the ghee was thought ; the altar was speech ; the barhis was object of meditation ; the fire was intelligence ; the Agnidh was understanding; the oblation was breath; the Adhvaryu was the Saman; the Hotr/ was Va/^aspati ; the Upavaktr;' was the mind;' — at the end of each of these ten formulas the Adhvaryu, according to Asv., responds, ' Yea (om), Hotar ! So (it is), O Hotarl'— (the Uotri proceeds), ' They forsooth took that (manasa) graha ; O Va^aspati ! O disposer (or decree), O name ! Let us praise thy name ! Praise thou (and) by our name go to heaven ! What success the gods have obtained with Pra^apati as their gr/hapati, that success shall we obtain !'
^ ? That is, at the conclusion of the /^aturhotrz-mantras. A^v., on the other hand, makes the Uotri conclude the Brahmodya with the benediction, ' O Adhvaryu, we have succeeded!' to which the latter is to respond, ' We have succeeded, O Hotar 1'
* That is, a discussion, or disputation, regarding the nature of the Brahman. According to Taw^ya Br. IV, 9, 14, as inter- preted by the commentary, the performance consists rather in (or is followed by ?) vituperative remarks on Pra^apati, whom they have now safely got into their power (allusion being made, for instance, to his criminal relations to his daughter ; to his having created thieves, gad-flies and mosquitos, &c.) ; but this, it seems to me, is probably a wrong interpretation of the ' parivadanti ' in the text, which may mean that ' they discourse ' upon Pra^apati. So also Katy. XII, 4,
IV KANDA, 6 ADHYAYA, 9 BRAHMAiVA, 2 1. 453
(the form of a) dialogue. For everything, indeed, is
obtained, everything gained by them that sit through
a sacrificial session, — they have performed with
Ya^us prayers : these have obtained so much, have
acquired so much ; they have recited Rik verses :
these have obtained so much, have acquired so
much ; they have chanted Samans : these have
obtained so much, have acquired so much. But this
has not been obtained, this has not been acquired
by them, namely, the (theological) discussion, the
sacred discourse : this is what they thereby obtain,
what they acquire.
21. Having 'crept' up to the Udumbara post,
they restrain their speech. Now, they who perform
the sacrifice with speech, milk and suck out the
2 1 , Pra^apater agu?zakhyanam, ' agu«a ' may have to be taken in the sense of 'nirguwa' or 'nirgu«atvam' (unqualifiedness, uncondi- tionedness), rather than in that of ' vice ; ' and it is worthy of note that the Pra^apati-tanu formulas, preceding the Brahmodya proper, consist chiefly in the enumeration of negative qualities. ' The twelve bodies of Pra^^apati are qualified as follows : — the eater of food and the mistress of food ; the happy and glorious ; the abodeless and dauntless ; the unattained and unattainable ; the invincible and irresistible ; the unpreceded and unmatched.' Then follows the Brahmodya : — 'Agni is the house-lord (gr/hapati),' so say some : 'he is the house-lord of this world;' — ' Vayu is the house-lord," so say some : ' he is the house-lord of the airy region ; ' — yonder (sun), forsooth, is the house-lord : he who burns yonder, he is the lord, and the seasons are the house. Verily, to whatsoever (sacrificers) he becomes the gr/hapati, who knows that divine gr/hapati, that gr/hapati prospers, and they, the sacrificers, prosper : to whatsoever (sacrificers) he becomes the gr/hapati, who knows the divine averter of evil, that gr/hapati averts evil, and they, the sacrificers, avert evil !
See Ait. Br. V, 25. According to Asv., the Hotr/ alone would seem to repeat the Brahmodya. The expression vakovakya (dia- logue) apparently refers to the controversial form of this discourse. See also A. Ludwig, Rig-veda, III, p. 390 seq.
454 DATAPATH A-BRAHMAA-'A.
sacrifice ; for sacrifice is speech. And previously to
this, each of them sits speechless, strengthening his
speech \ and with their speech thus strengthened
and reinvigorated they perform the last day. But
at this (disputation) the entire speech, thus obtained,
becomes exhausted : that speech they all strengthen
(by remaining) speechless, and with it thus strength-
ened and reinvigorated they perform the Atiratra ^.
22. They sit touching the Udumbara post^ for
strength is food, and the Udumbara tree is strength :
with strength he thus invigorates speech.
23. When the sun has set, they go out (of the
Sadas) eastward, and sit down behind the Ahavantya,
in front of the Havirdhana shed. Round them,
sitting speechless, the Pratiprasthatrz carries the
Vasativari water ^ For whatever object they per-
form the session, therewith let them release their
speech. For in olden times the i?/shis were wont
to hold sacrificial sessions for certain objects, — ' such
is our wish : may that be fulfilled !' And if they be
desirous of different objects, desirous of subjects,
desirous of offspring, desirous of cattle, —
^ The construction of the text is quite irregular, and I am by no means certain whether ' tarn esham pura ' should not be separated from what follows, and have the verbs ' viduhanti ' and ' nirdha- yanti ' supplied after ihem, — That (speech) of theirs (they milk and suck out) before this. Each now sits speech-bound, strengthening his speech, &c.
^ That is, the last day of the Dvada^aha, or of the Gavamayana, the so-called Udayaniya-atiratra.
^ According to Laty. Ill, 8, 1 1 they form a circle round the Udumbara post and touch it, muttering the mantra, ' Here is stability, here is (our) own stability! Here is joy: here rejoice yel' or, 'In me is stability, in me is (your) own stability ! in me is joy : in me rejoice ye !' or both. See p. 448, note 3.
* See III, 9, 2, I seq.
IV KAiVDA, 6 ADHYAYA, 9 BRAHMAA^A, 25, 455
24. Let them release their speech with this (Va^.
S.VIII, 53), 'Earth! Air! Sky!' Thus they
render their speech auspicious by means of the
truth, and with that auspicious (speech) they pray
for blessings, — ' May we be abundantly supplied
with offspring! ' — thereby they pray for offspring ;
— 'May we be abundantly supplied with men!*
— thereby they pray for men; — 'May we be
abundantly supplied with food!' thereby they
pray for prosperity.
25. Thereupon the Gr^hapati, or whomsoever the
Grzhapati may call upon, recites the Subrahma/^ya
litany \ Some, indeed, recite the Subrahma/2ya
each separately ; but rather let the Gr^'hapati, or
whomsoever the Grzhapati may call upon, recite
the Subrahma;2ya, Having desired an invitation
to that (Atiratra feast), they put kindling-sticks on
the fire ^.
^ See III, 3, 4, 17 seq.
^ According to the comm. on Katy. XII, 4, 28 it is the reciter of the Subrahma«ya who, having said ' O Subrahma«ya, invite me thereto !' puts sticks on the fire.
INDEX TO PARTS I AND 11.
{Kandas I— Iv.)
a, Part I, page loi.
abhigharawa, 1, 192.
abhiplava-shai^aha, II, 403.
abhivarta-saman, II, 434.
abortion, causing of, II, 11.
adabhya-graha, II, 424.
adara plant, a substitute for Soma- plants, II, 422.
adhitaya^us, II, 20, 22, 23.
adhrigu litany, II, 188.
adhvara, I, 114.
Adhvaryu, I, introd. xx seq., xxvi ;
must not pass between dhish-
wyas, II, 153; passes north of
Agnidhra shed, ib. ; his re-
sponse (pratigara), 231, 326,
328, 330, 331 ; he is the head
of the sacrifice, 276 ; goes in
front, 440.
Aditi, I, 25, 73, 307 ; has seven or
eight sons, II, 12 ; to her belong
the Prayawiya and Udayaniya-
ishrf, II, 48, 386 ; is the earth,
51 ; two-headed, 57 ; her share
in the Soma feast, 259.
Aditya, seven or eight Adityas, sons
of Aditi, II, 12; they accom-
pany Varuwa, 93; Vivasvat (sun)
the Aditya, 13; is the eye, 39 ;
the vyana, 240 ; Aditya^ and
Ahgirasa^, 113; Indra with Va-
sus, Rudras, and Adityas, 241,
350; evening feast is theirs,
ib.; cattle after their manner,
353; the press-stones, 355; to
them belong the ya^us, 383 ;
Adityanam ayana, II, 383;
twelve Adityas, eight Vasus,
and eleven Rudras, 411.
aditya-graha, II, 350, 352.
aghara, two libations of ghee (to Pra^apati and Indra), 1,91, 124 ;
(to Agnishomau and Vish«u), II, 106.
Agna-vish«Q, cake to, 1 1, 1 2 ; to them belongs dikshawiyesh/i, 82.
Agni, representative of priestly caste
(brahman), I, introd. xviseq. ;
four diiferent forms, I, 47, 136,
452; their names, II, 118;
shuts out Asuras, I, 54 ; is the
youngest, 108 ; messenger of
gods, no, 156 ; ancestral Hotr;,
115 ; repeller of Rakshas, 158 ;
II, 99; best of gods, I, 163;
seeks for Indra, 175 ; identified
with Rudra, 201 ; II, 343 ; with
Pra^apati, I, 346, 386; with
Rudra, Varuwa, Indra, Mitra,
Brahman, 340 seq. ; unites with
waters, 277; gold is his seed,
277 ; milk ditto, 326 ; Agni first
created by Pra^apati, 323 seq.,
342 seq., 389 ; the root and pro-
genitor of deities, 386 ; II, 98 ;
is te^as, I, 418, 419; originally
alone immortal, 310 ; covets the
beasts deposited with him, 347 ;
all forms (rupa) deposited with
him, 314; Agni Vaijvanara, 104
seq. ; oblations to Agni pava-
mana, pavaka, and juki, 304
seq. ; Agni pavamana and indu-
mat, 320 ; Agni anikavat, 408 ;
Agni kavyavahana, 430; the
woof of cloth belongs to Agni,
11,9; Agni is all the deities, 1 2 ;
the lower (Vishwu the upper)
half of the sacrifice, 12 ; Indra,
Soma, and Agni, 22 ; Agni is the
brahman (sacerdotium) and sa-
crifice, 38; speech, 39; Vrata-
pati, 44, 45 ; guardian of the
east, 50; Agni attended by
i-ATAPATHA-BRAHMAA^A.
the Vasus, 93 ; messenger to
Ahgiras and Adityas, 113; Agni
Vaijvanara's ashes is gravel,
120; Agni head of deities, 184;
his victim, 218; the lotus of
the earth, 277 ; Varuwa, Mitra,
and Agni, 285; Agni vaijvanara,
305 ; rules over beasts, 343 ;
officiates as Agnidh, 348 ; Agni
with Vayu and Surya, I, 325,
327; n, 453 ; Agni, Varusa,
and Indra, leaders of the gods,
I, 449 seq. ; Agni, Soma, and Vishnu form the thunderbolt,
II, 108; five-kapala cake to
Agni, 389 ; Agni, Indra, and
Surya superior to the others,
402.
Agnidhra (Agnidh), identical with
Agni, I, 58; ought to be learned,
and receives first the dakshi«a,
II, 148; heads procession with
a firebrand, 187, 195 ; with
the vasativari water, 235; sits
in the Nesh/r/'s lap, 368.
Agnidhriya (Agnidhra) fire - shed,
Ya^;7a's arm, II, 126 ; erection
of, 147, 148 ; from thence the
gods gained immortality, 147 ;
sacred to the All-gods, 148 ;
the gods stay therein beside the
vasativari water, 226.
Agnihotra, I, 2, 320 seq. ; is the Sun,
327; time of, 328 seq.; two
hbations each time, 332, 334;
a domestic sacrifice, 333 ; first
of sacrifices, 344 ; a heavenward
sailing ship, 345 ; number of, in
the year, 346.
agnihotra-havani, ladle, I, 11, 67,
agnimaruta-jastra, I, 209; II, 369.
agni-prawayana, I, 298 ; II, 121 seq., 157 seq. ; cf. fire.
agnirahasya, I, introd. xxx seq.
Agnishomau, I, 169, 373 seq., 377,
379; Agni and Soma (offered
to separately, I, 364) ; seize
the Soma sacrificer between
their jaws, II, 82, 161; are
yoke-fellows, 106.
agnishomiya he-goat, II, 82 ; black-
spotted, 83 ; sacrifice of, 162
seq.
Agnish/oma, II, 301; stotras and jastras, 325, 326, 397.
agnish/oma-saman, II, 368.
Agnyadhana (agnyadheya), I, i, 2, 274 seq.
agnyanvadhana, I, 2.
agnyuddhara«a, I, 2; time of, 328 seq.
agnyupasthana, I, 339 seq.
agrayawa-graha, II, 288 seq., 332,
355; -sthali, ib. ; drawn for
All-gods, 289; at all three Sa-
vawas, ib. ; mode of drawing,
290; depositing, 292.
Agrayanesh/i, offering of first-fruits, I, 369 seq.
agur ('ye ya^amahe'), I, 142, 148.
a^yabhaga, butter portions to Agni and Soma, I, 159 seq.
a^ya-jastra, II, 293 ; -stotra, 293, 324.
Ahalya, Indra as lover of, II, 81.
ahava, II, 326, 361.
ahava/6, II, 380.
Ahavaniya, used for cooking, I, 18;
when taken out from Garha-
patya, 328 seq.; is Ya^wa's
mouth, II, 126.
ahavaniya, I, 208; II, 187.
ahuti (^uhoti-offering), I, 263.
aindragna-graha, II, 322 seq.
aindravayava (graha), II, 265 seq. ; shape of cup, 277.
airs, vital, three, I, 19 seq. ; nine,
140; seven, II, 17; ten, 25;
ten (besides out-breathing, in-
breathing, and through-breath-
ing), 210; speech, out-breath-
ing and in-breathing, eye and
^ear, 39.
A^Z^avaka, priest, II, 317 seq.
akhutkara, mole-hill, I, 441 ; earth of (akhukarisha), 278.
akhyanavida/6, I, introd. xxiv.
Akuli, Asura priest, I, 29.
a-4yuta, I, 156.
altar, see vedi.
Amaravati, I, no.
amavasya, I, 172, 177.
aw.fu-graha = Pra^apati, II, 248, 423 seq.
