^ ' That (region) ^vide and glorious ' (do thou obtain for us) ; but the author takes prahu jravayyam as ' that widely hearing one' or ' the wide hearing.' Sayawa, on Taitt. S. II, 5, 8, interprets it by ' that (holy work) which is extended and worthy of being heard by the gods.'
- He apparently takes idenya in an active sense.
122 5'ATAPATlIA-BRAHMAiVA.
9. Further, 'The flaming-locked, him we adore!'
the flaming-locked, doubtless, is the ^ii^na, for it is
that organ which chiefly burns (torments) him who
is endowed with it : the ^i^na he accordingly kindles
by this (the ninth verse).
10. Further, 'O Agni, worshipped, thou art lit!'
what downward breathing there is that he kindles
with this (the tenth verse) ; ' make offerings, do re-
verence!' with this (the eleventh verse) he kindles
the entire body from the nails to the hair.
11. And if anyone were to curse this one (the
Hotri) at the (recitation of the) first kindling verse,
then he (the Hotri) should say to him, ' Thereby
thou hast put thine own out-breathing into the fire :
by that out-breathing of thine shalt thou undergo
suffering!' for this is what would take place.
12. If any one were to curse him at the second
(verse), he should say to him, ' Thereby thou hast
put thine own in-breathing into the fire : by that in-
breathing of thine shalt thou undergo suffering!' for
this is what would take place.
13. If any one were to curse him at the third
(verse), he should say to him, ' Thereby thou hast
put thine own up-breathing into the fire : by that
up-breathing of thine shalt thou undergo suffering!'
for this is what would take place.
14. If any one were to curse him at the fourth
(verse), he should say to him, ' Thereby thou hast
put thine own ear into the fire : by that ear of thine
shalt thou undergo suffering, thou shalt become
deaf!' for this is what would take place.
15. If any one were to curse him at the fifth
(verse), he should say to him, ' Thereby thou hast
put thine own voice into the fire : by that voice of
I KAiVHA, 4 ADHYAYA, 3 BRAHMAiVA, 2 1. I23
thine shalt thou undergo suffering, thou shalt become dumb !' for this is what would take place.
16. If any one were to curse him at the sixth
(verse), he should say to him, ' Thereby thou hast
put thine own mind into the fire : by that mind
of thine shalt thou undergo suffering, thou shalt
move about as one possessed with the (demon)
" mind-stealer," as one deranged in mind!' for this
is what would take place.
17. If any one were to curse him at the
seventh (verse), he should say to him, ' Thereby
thou hast put thine own eye into the fire : by
that eye of thine shalt thou undergo suffering,
thou shalt become blind!' for this is what would
take place.
18. If any one were to curse him at the eighth
(verse), he should say to him, ' Thereby thou hast
put thine own central breath into the fire : by that
central breath of thine shalt thou undergo suf-
fering, thou shalt expire and die!' for this is what
would take place.
19. If any one were to curse him at the ninth
(verse), he should say to him, ' Thereby thou hast
put thine own organ into the fire : by that organ of
thine shalt thou undergo suffering, thou shalt become
emasculate !' for this is what would take place.
20. If any one were to curse him at the tenth
(verse), he should say to him, ' Thereby thou hast
put thine own down-breathing into the fire : by that
down-breathing of thine shalt thou undergo suffer-
ing, thou shalt die from constipation!' for this is
what would take place.
21. If any one were to curse him at the eleventh (verse), he should say to him, ' Thereby thou hast
124 ^ATAPATHA-BRAHMAA'A.
put thine entire body into the fire : with that entire
body of thine shalt thou undergo suffering, thou
shalt swiftly pass to }'onder world !' for this is what
would take place.
2 2. For in like manner as one undero-oes sufferinir
on approaching the fire that has been kindled by
means of the kindling verses, so also does one
undergo suffering for cursing a priest (brahma;^a)
who knows and recites the kindling verses.
Fourth BRAHMAivA.
1. That same fire, then, they have kindled,
(thinking), 'In it, when kindled, we will sacrifice
to the gods.' In it, indeed, he makes these two
first oblations ^ to Mind and Speech (or, Voice) ; for
mind and speech, when yoked together, convey the
sacrifice to the gods.
2. Now, what is performed (with formulas, pro-
nounced) in a low voice, by that the mind conveys
the sacrifice to the gods ; and what is performed
(with formulas) distinctly uttered by speech, by that
the speech conveys the sacrifice to the gods. And
thus takes place here a twofold performance, w^iereby
^ Viz. the two aghSras, or pourings (libations) of butter. The first Ubalion, which belongs to Pra^;?-apati, is made by the Adhvaryu, while seated north of the fire, immediately after the commencement of the pravara, in a continuous line from west to east, on the north part of the fire. The second libation (cf note on I, 4, 5, 3) is made by the Adhvaryu while standing on the south side, in the same way on the southern part of the fire. According to some authorities of the Black Ya^us ritual (quoted by Hillebrantit, Neu und VoUm. pp. 80, 86) the sacrificer pronounces the anumantrawas, 'For Pra^^^apati is this, not for me: thou art the mind of Pra^a- pati!' and 'Indra's voice (speech) art thou: enter into me with the voice, with Indra's power 1' over the two libations respectively.
I KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 8. I 25
he gratifies these two, thinking, 'gratified and pleased, these two shall convey the sacrifice to the gods.'
3. With the dipping-spoon (sruva, m.) he makes
that libation (of clarified butter) which he makes
for the mind; for the mind (manas, n. !) is male,
and male is the sruva.
4. With the offering-spoon (sru/&, f.) he makes
that libation which he makes for speech (va/&, f.) ;
for speech is female, and female is the sru/^.
5. Silently (without a formula) and even without
'svaha (hail) !' he makes that libation which he
makes for the mind ; for undefined (or indistinct) is
the mind, and undefined is what takes place silently.
6. With a mantra he makes that libation which
he makes for speech ; for distinct is speech, and
distinct is the formula.
7. Sitting he makes that libation which he makes
for the mind, and standing that which he makes
for speech. Mind and speech, when yoked together,
assuredly convey the sacrifice to the gods. But
when one of two yoke-fellows is smaller (than the
other) they give him a shoulder-piece ^ Now speech
is indeed smaller than mind ; for mind is by far
the more unlimited, and speech is by far the more
limited (of the two); hence he thereby (by stand-
ing) gives a shoulder-piece to speech, and as well-
matched yoke-fellows these two now convey the
sacrifice to the gods : for speech, therefore, he
sprinkles while standing.
8. Now the gods, when they were performing sacrifice, were afraid of a disturbance on the part
^ Upavaha (m.; upavahas, n., Kawva rec), explained by Sayawa as a piece of wood inserted under the yoke (and on the neck of an ox) in order to make it level with the height of the yoke-fellow.
126 .SATAPATHA-BRAHMATVA.
of the Asuras and Rakshas. They, therefore, stood
up erect against them on the south side (of the
sacrificial ground) ; for strength is, as it were, erect ;
hence he makes the (second) Hbation while stand-
ing to the south (of the fire). When he makes a
libation on each side (of the fire, north and south),
this (pair), mind and speech, though indeed joined
together, become separate : for one of the two
libations is the head of the sacrifice and the other
is its root.
9. With the dipping-spoon (sru va) he makes that
libation which is the root of the sacrifice, and with
the offering-spoon (sru/6) that which is the head
of the sacrifice.
10. Silently he makes that libation which is the
root of the sacrifice ; for silent, as it were, is this
root (of trees &c.), and in it the voice does not
sound.
11. With a formula he makes that libation which
is the head of the sacrifice; for the formula is speech,
and from the head this speech sounds.
12. Sitting he makes that libation which is the
root of the sacrifice ; for seated, as it were, is this
root. Standing he makes that libation which is the
head of the sacrifice ; for this head stands, as it were.
13. When he has made the first libation with the
dipping-spoon, he says, * Agnidh, sweep (touch over)
the fire'!'' In like manner as one would lay the
yoke on (the shoulders of the team), so also he
makes that first libation ; for after laying on the
yoke they fasten (the team to it).
14. He (the Agnidhra) then sweeps (the fire with
^ See I, 4, 2, 12, with note.
I KANDA, 4 ADHYAYA, 5 BRAhMAJVA, I . I 2 7
the band of the fire-wood) : he thereby harnesses it,
thinking, ' Now that it has been harnessed, may-
it convey the sacrifice to the gods !' for this reason
he sweeps it. While sweeping it he moves around,
since in harnessing they move around the team. He
sweeps thrice each time (i.e. thrice along each of the
three enclosing-sticks): threefold is the sacrifice.
15. He sweeps (once), with the text(Va^. S. H,7a),
* O Agni, food-gainer ! I cleanse thee, the food-gainer,
who art about to hasten to the food!' Whereby
he says, ' I cleanse thee who art going to convey
the sacrifice (to the gods), thee fit for the sacrifice ! '
He then sweeps thrice over (the fire) silently: for just
as, after harnessing (the animal), one urges it on,
saying, 'Go on! pull!' so does he thereby strike
it with the lash \ thinking, * Go on and convey the
sacrifice to the gods ! ' That is why he (sweeps)
thrice over it silently; and in like manner as this
act is performed between (the two sprinklings of
butter), so this mind and speech, though forming
one, thereby become, as it were, Separate.
Fifth BRAHMAivA.
I. When he (the Adhvaryu) is about to make the
second libation with the offering-spoon (sru/^), he
(twice) lays his joined hands (a^l^ali) on the ground
before the two offering-spoons (^uhu and upa-
bhrn),with the formulas (Vaf. S. H, 7b), 'Adoration
to the gods!' ' Svadha to the fathers!' Thereby
he propitiates the gods and the fathers, now that
^ The sweeping of the fire is performed with the straw-band with which the fire-wood was tied together (Katy. Ill, 1, 13), and which is here compared with the lash of a whip.
128 5ATAPATHA-BRAHMAiVA.
he is about to perform the duties of the sacrificial
priest. With the formula, ' May ye two be easy
to manage for me!' he takes the two offering-
spoons : he thereby means to say, ' May ye two be
easy to handle for me ; may I be able to handle
ypu!' — He further says (Vaf. S. II, 8), 'May I this
day offer up the butter to the gods unspilt!' whereby
he means to say, ' May I to-day perform an undis-
turbed sacrifice to the gods!'
2. And again, ' May I not sin against thee with
my foot, O Vish;/u!' Vish;m, indeed, is the sacri-
fice : it is the latter therefore that he propitiates by
saying, 'may I not sin against thee!' Further, 'May
I step into thy wealth-abounding shade, O Agni!'
whereby he says, ' may I step into thy auspicious
shade, O Agni ^ !'
3. Further, 'Thou art the abode of Vish;^u !'
Vish;^u, indeed, is the sacrifice, and near to this he
now stands : this is why he says, ' thou art the abode
of Vish;^u!' — 'Here Indra performed his heroic
deed-;' for it was while standing in this place that
Indra drove off towards the south the evil spirits, the
Rakshas: for this reason he says, ' here Indra per-
formed his heroic deed.' — 'Erect stood the cult;' cult,