^ That is, ' svaha' in each formula. The Sa/whita has twice ' svaha' in the last formula (svaha vatad arabhe svaha), to which this might refer, but neither recension of the Brahmawa mentions the final ' svaha.'
2 Literally, 'he takes within him' (as the speech confined within him through silence).
2 That is, he enters the hall by the front (east) door, then walks along the north side of the Ahavaniya and altar, and passes between the Garhapatya and altar to his seat south of the Ahavaniya. The Pratiprasthatrz" then silently anoints and purifies the Dikshita's wife and leads her into the hall, either by the front or back door.
20 .SATAPATHA-BRAHMAiVA.
within the womb. And since he (the sacrificer)
moves about there (between the fires), and now
turns round and now back, therefore these embryos
move about, and now turn round and now back.
Hence this is his passage till the Soma pressing.
Fourth BRAHMAiVA.
1. All formulas of the consecration are audgra-
bha?^a (elevatory), since he who is consecrated ele-
vates himself (ud-grabh) from this world to the world
of the gods. He elevates himself by means of these
same formulas, and therefore they say that all formu-
las of the consecration are * audgrabha/^a.' Now they
also (specially) designate these intermediate ones as
* audgrabha;/a,' because these are libations \ and
a libation is a sacrifice. For the muttering of a
sacrificial formula is an occult (form of sacrifice), but
a libation is a direct (form of) sacrifice : hence it is
by this same sacrifice that he elevates himself from
this world to the world of the gods.
2. And again, the three libations which he makes
with the dipping-spoon (sruva) are said to be * adhi-
taya^usl' The fourth libation is made for the sake
of completeness ; while the fifth, which is made with
the offering-spoon (srui;, viz. the ^hu), is the real
audgrabha;2a-libation : for he makes it with an
^ While all the formulas of the Diksha are supposed to be of an 'elevatory (audgrabha^za)' character, the designation ' audgrabha- «ani (ya^ftwshi, or elevatory formulas)' is specially applied to the five libations described in the succeeding paragraphs. The Ka«va text reads, — atha yad etany avantaram audgrabhawanity akhyayanta Shutayo hy eta ahutir hy eva ya^wa/^ paroksham iva hi tad yad ya^ur ^apaty etena hi tad ya^fienodgn'bhwite.
^ I. e. ya^us for some ' meditated' object.
Ill KANDA, I ADHYAYA, 4 BRAHMAA'A, 8. 21
anush/ubh verse, and the anush/ubh is speech, and the sacrifice also is speech,
3. By means of the sacrifice the gods obtained
that supreme authority which they now wield. They
spake, ' How may this (world) of ours be unattain-
able by men!' They then sipped the sap of the
sacrifice, as bees would suck out honey ; and having
drained the sacrifice and effaced its traces by means
of the sacrificial stake, they disappeared : and because
they effaced (scattered, yopaya) therewith, therefore
it is called yupa (stake).
4. Now this was heard by the i?2shis. They col-
lected the sacrifice, just as this sacrifice is collected
(prepared)^ ; for even so does he now collect the sacri-
fice, when he offers those (audgrabha/^a) libations.
5. He offers five libations, because the sacrifice is
commensurate to the year, and there are five seasons
in the year : thus he gains it (the year) in five
(divisions), and therefore he makes five libations.
6. Now then of the oblation (Va^. S. IV, 7) : 'To
the Purpose, to the Impulse, to Agni, hail!'
At the outset he indeed purposes to sacrifice. What
part of the sacrifice (is contained) in this (first liba-
tion), that he now collects and makes his own.
7. 'To Wisdom, to Thought, to Agni, hail!'
with wisdom and thought he indeed conceives that
he may sacrifice. What part of the sacrifice (is con-
tained) in this (second libation), that he now collects
and makes his own.
8. 'To Initiation, to Penance, to Agni, hail!' This is merely uttered, but no libation is made.
1 Sam-bhn; on the technical meaning of this verb (to equip, prepare) and the noun sambhara, see part i, p. 276, note i.
2 2 i-ATAPATHA-BRAHMAiVA.
9. 'To Sarasvati, to Pushan, to Agni, hail!'
Now Sarasvati is speech, and the sacrifice also is
speech. And Pushan represents cattle, because
Pushan means prosperity (push/i), and cattle also
means prosperity, since the sacrifice means cattle.
What part of the sacrifice (is contained) in this (third
libation), that he now collects and makes his own.
10. As to this they say, 'These (three) libations
are offered indefinitely ; they are unestablished,
without a god : therein is neither Indra, nor Soma,
nor Agni.'
11. 'To the Purpose, to the Impulse, to Agni,
hail !' — not any one (god we obtain) from thisM But
Agni surely is definite, Agni is established : when
he offers in Agni (the fire), surely those (libations)
are thereby made definite, are thereby established :
for this reason he offers at all libations with, 'To
Agni, hail!' Moreover, these libations are called
' adhitaya^uwshi.'
12. 'To the Purpose, to the Impulse, to Agni,
hail!' he says; for by his own mind he purposes to
sacrifice, and from his own mind he impels it (the
sacrifice) when he performs it : these two deities —
the Purpose and the Impulse — are meditated upon
(adhita) in his mind.
13. 'To Wisdom, to Thought, to Agni, hail!' he
says ; for with wisdom and thought he indeed con-
ceives that he may sacrifice : these two deities —
^ This last sentence has probably to be taken ironically. In the Ka«va text it seems to form part of the objection raised : Sa yat sarveshv agnaye svaheti ^uhoty anaddheva va eta ahutayo huyante 'pratish//^ita iva na hi kasyai kana, devatayai huyante 11 akutyai pra- yu^a iti tan nagnir nendro na somo, medhayai manasa iti nato 'nyatara/^ ^anaivam eva sarveshv, agnir uva addha . . .
Ill KAiVDA, I ADHYAYA, 4 BRAHMAiVA, 1 7. 23
Wisdom and Thought — are meditated upon in his mind.
14. 'To Sarasvati, to Pushan, to Agni, hail!' he
says ; for Sarasvati is speech, and the sacrifice also is
speech : this deity — Speech — is meditated upon in his
mind. Pushan, on the other hand, means cattle, for
Pushan means prosperity (push/i), and cattle means
prosperity, since the sacrifice means cattle : hence
cattle are meditated upon in his mind. And because
fliese deities are meditated upon (a-dhita) in his
mind, therefore (these libations) are called adhi-
taya^umshi.
15. He then offers the fourth libation, with the
text, 'Ye divine, vast, all-soothing Waters!
Heaven and Earth, wide Ether! let us render
homage unto Br^'haspati with offering, hail!'
This (libation) truly is nearer to the sacrifice, since he
praises the waters, and water is sacrifice. ' Heaven
and Earth ! wide Ether ! ' he says, because he
thereby praises the worlds. ' Let us render homage
unto Brehaspati, with offering, hail!' he says; for
Brz'haspati is the Brahman, and the sacrifice also is
the Brahman : for this reason also this (libation) is
nearer to the sacrifice.
16. But the fifth libation which he makes with
the offering-spoon (sru/^), doubtless is the veritable
sacrifice ; for he offers it with an anush/ubh (verse),
and the anush/ubh is speech and so is the sacrifice.
17. In the first place he pours the butter, which
remains in the dhruva, into the ^\ihu. -He then
ladles with the sruva three times butter from the
melting-pot into the ^uhu : with what he takes the
third time he fills the sruva ^
^ The third time he holds the sruva over the ^uhu and pours
24 SATAPATHA-BRAHMAiVA.
i8. He offers, with the text (Va^. S. IV, 8 ; Rig-
veda V, 50, i), ' May every mortal espouse the
friendship of the divine guide! every one
prayeth for wealth : let him choose glory, that
he may prosper, hail !'
19. Now this (verse and libation) consists of five parts in respect of deities ^ : ' vii"vo devasya ' refers to the Vi^ve Deva/^ ; ' netur ' to Savitr^ ; ' marto vurita ' to Mitra ; ' dyumna;;^ vrznita, ' to Brzhaspati, since Brzhaspati means dyumna (glory) ; and ' pu- sh yase ' (for prospering) refers to Pushan.
20. This (libation), then, consists of five parts, in
respect of deities ; — fivefold is the sacrifice, fivefold
the animal victim, and five seasons there are in the
year : the latter he accordingly gains by this (liba-
tion) consisting of five parts in respect of deities.
21. He offers this libation with an anush/ubh
verse, because the anush/ubh is speech, and the
sacrifice is speech ; so that he thereby obtains the
real sacrifice.
22. As to this they say, ' Let him offer only this
one : for whatever object the others are offered, that
object he gains even by this one.' And, indeed'-^, if
ghee from the pot into the sruva, so as to fill it ; after which he pours it from the sruva into the ^uhu, Katy. VII, 3,18 comm.
1 The Taitt. S. (VI, i, 2, 5) divides the couplet into its four padas, which it assigns to Savit/v', the Fathers, the Vijve Deva/z, and Pushan respectively. The various reading ' vi^ve' of the Black Ya^us, instead of ' vijva/z,' is very remarkable.
^ The author here states, in his own words, the reasons (by 'vai') which have led the teachers referred to to maintain that by offering this one oblation one gains all the objects in view. The Kawva text includes the entire passage regarding the fivefold division of the formula and oblation (pars. 19-21) in the argument of those teachers. For a detailed description of the pur7?ahuti, or full-offering,
Ill KANDA, 2 ADHYAYA, I BRAHMAiVA, I. 25
he offers only this one, he would offer a full-offering ; and the full means everything : hence he gains everything by this (oblation). And by filling the dipping-spoon (sruva), he fills the offering-spoon (^hii), and the latter he offers full. This, however, is a mere statement (of others' views) ^ ; but all (five) libations are offered.
23. He offers this one with an anush/ubh verse.
Being an anush/ubh verse, it consists of thirty-one
syllables. Now there are ten fingers, ten toes, ten
vital airs, and the thirty-first is the body wherein
those vital airs are contained ; for this much consti-
tutes man, and the sacrifice is a man, the sacrifice is
of the same proportion as a man 2. Thus, whatever
the extent of the sacrifice, whatever its measure, to
that extent he takes possession of it by means of
this (libation), when he offers it with an anush/ubh
verse of thirty-one syllables.
Second Adhyaya. First BRAHMAiVA.
I. South of the Ahavaniya he spreads two black
antelope skins on the ground, with the neck parts
towards the east: thereon he consecrates him. If
there are two (skins), they are an image of these two
worlds (heaven and earth), and thus he consecrates
him on these two worlds.
see part i, p. 302, note 2. A similar view, that the full-offering renders other oblations unnecessary, is there given (II, 2, i, 5).
^ Saisha mimawisaiva, ' This, however, is mere speculation,' Kawva recension.
^ See I, 2, 5, 14, with note. The sacrifice represents the sacri- ficer himself, and thus he makes sure of his offering up his entire Self, and obtaining a new divine Self, and a place among the immortals.
26 -S-ATAPATHA-BRAHMAiVA.
2. They are joined (fitted) together along their
edge\ for these two worlds are also, as it were,
joined together at their edge. At the hind part they
are fastened togfether throuo^h holes : thus, after
uniting (mithunikr/tya) these two worlds, he conse-
crates him thereon.
3. But if there be only one (skin), then it is an
image of these (three) worlds ; then he consecrates
him on these (three) w^orlds. Those (hairs) which
are white are an image of the sky ; those which are
black are (an image) of this (earth) ; — or, if he likes,
conversely : those which are black are an image of
the sky, and those which are white are (an image)
of this (earth). Those which are of a brownish
yellow colour 2, are an image of the atmosphere.
Thus he consecrates him on these (three) worlds.
4. And let him, in that case, turn in the hind end
(of the skin)^ : thus, after uniting these worlds with
each other, he consecrates him thereon.
5. He then squats down behind the two skins,
with his face towards the east and with bent (right)
knee; and while touching them thus^ at a place
