18. The sacrificer, doubtless, (stands) behind the ^uhu, and he who means evil to him, (stands)
the y a^y a.' This introductory part of the offering-formula is called agur, 'acclamation, assent' (Ajv. I, 5, 4); it is alluded to in Maha- bhar.Vanap. 12480 (cf. Muir, O. S. T. I, p. 135), and apparently by Paw.VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.).
^ In making the oblation, the Adhvaryu holds the ^uhu over the upabhrz't and pours some of the butter from the ^uhii over the spout of the upabhr/t into the fire. At the third praya^^a he empties all the butter remaining in the ^uhii into the fire, and there- upon, for the fourth oblation, replenishes the empty spoon with half the contents of the upabhr/t, after which he proceeds as before.
150 DATAPATH A-BRAHMAiVA.
behind the upabhrz't : hence he thereby makes the
spiteful enemy pay tribute to the sacrificer. The
consumer, doubtless, (stands) behind the ^uhfi, and
the one to be consumed behind the upabhrz't:
hence he thereby makes the one that is to be con-
sumed pay tribute to the consumer. This is the
reason why he pours (butter) together at the fourth
fore-offering, that to the barhis.
19. He pours (the butter) together without (the
two spoons) touching (each other). If he Avere to
touch (the one spoon with the other) he would touch
the sacrificer with his spiteful enemy, he would touch
the consumer with the one to be consumed : for
this reason he pours (the butter) together without
touchino-.
20. He holds the ^uhu over (the upabhr/t).
Thereby he keeps the sacrificer above his spiteful
enemy, he keeps the consumer above the one to
be consumed: for this reason he holds the ^uhii
over (the upabhr/t).
21. The gods once said, 'Well then, now that
the battle has been won, let us establish the entire
sacrifice on a firm basis ; and should the Asuras and
Rakshas (again) trouble us, our sacrifice will then
be firmly established!'
22. At the last fore-offering they established the
entire sacrifice by means of the Svaha ('hail!'). Widi
' Svaha Agni !' they established the butter-portion
for Agni ; with ' Svaha Soma !' they established
the butter-portion for Soma ; and with (the second)
'Svaha Agni!' they established that indispensable
sacrificial cake which there is on both occasions
(i.e. at the new and full-moon sacrifices).
23. And so with the (other) deities respec-
I Kaa'z»a, 5 Adhyaya, 3 Brahmajva, 25. I51
tively^ With'Svaha the butter-drinking gods!' they
established the fore-offerings and the after-offerinors
(anuya^as), for the fore-offerings and after-offerings,
doubtless, represent the butter-drinking gods. With
the formula ' May Agni graciously accept of the
butter!' they established Agni as Svish/akret
(' maker of good offering '), for Agni is Indeed the
maker of good offering. And till this day that
sacrifice stands as firm as the gods established it.
This is the reason why at the last fore-offering he
prays with ' Svaha! Svaha!' according to the number
of oblations (there are at the chief sacrifice). After
he (the sacrificer) has won his battle, he establishes
the entire sacrifice on a firm basis, so that, if after this
he should violate the proper order of the sacrifice,
he need not heed it ; for he will know that his sacri-
fice is firmly established. Now what with exclaiming
' Vashat,' with offering, and with calling out 'Svaha,'
this same sacrifice was well-nig^h exhausted.
24. The gods were anxious as to how they might
replenish it, how they might again render it efficient
and practise (worshipping) with it, when efficient.
25. Now what was left in the ^uhu of the butter
wherewith they had established the sacrifice, with
that they sprinkled the havis (dishes, or kinds,
of sacrificial food) one after another, and thereby
replenished them and again rendered them efficient,
because the butter is indeed efficient. Hence after
offering the last fore-offering, he sprinkles the havis
one after another, and thereby replenishes them and
again renders them efficient, because the butter is
indeed efficient -. H ence also from whatever sacrificial
^ Cf. p. 118, note 3, The words 'Svaha Agnim' &c. are pre- ceded by 'ye ya^amahe,' see before, p. 148, note 2.
^ After the Adhvaryu has performed the last fore-offering, he
152 5ATArATHA-BRAHMAiVA.
food he (afterwards at the principal oblations) cuts
off (a portion for a deity), that he again sprinkles
(with butter), that he replenishes and renders efficient
for the (Svish/akr/t) maker of good offering. But
when he cuts off the portion for the maker of good
offering, then he does not again sprinkle (the sacri-
ficial food out of which the portion has been cut),
since after that he will not make any other oblation
in the fire from the sacrificial food^.
Fourth Brahmaata.
1. He (accordingly) pronounces the offering-prayer
to the Samidhs (kindling-sticks). The Samidhs
(kindlers), doubtless, are the breaths (vital airs), and
he thereby kindles the breaths ; for this man (the
sacrificer) is kindled (animated) by his breaths :
hence if he (the sacrificer) be burning (with fever,
&c.), he (the Adhvaryu) will say, 'Stroke (thyself)!'
If he be hot, then one may feel confident, for then
he is kindled ; and if he be cold, then one need
hope no longer. Thus he thereby puts the breaths
into him : this is the reason why he pronounces the
prayer to the Samidhs.
2. He then pronounces the offering-prayer to
Tantinapat. Tanunapat, doubtless, is seed; hence
he thereby casts seed : this is why he pronounces
the prayer to TanCuiapat.
steps back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhd, first the (butter in the) dhruva, then the several sacrificial dishes, and finally the (butter in the) upabhr/t. Katy. Ill, 3, 9.
^ What remains of the dish of sacrificial food, after the oblation to Agni Svish/akr/'t (I, 7, 3, i seq.) has been made, is eaten by the priests and the sacrificer, and in their case the several portions are basted with butter, as they are cut oflf, but not the dish of food from which the portions have been taken.
I KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 6. 1 53
3. He then pronounces the offering-prayer to the
I ds. The I ^s, doubtless, are offspring ; when the
seed thus cast springs into life, then it moves about
in quest of food, as it were, praising (id). Hence
he thereby makes him (the sacrificer) propagate
offspring : this is the reason why he pronounces the
prayer to the I^s.
4. He then pronounces the offering-prayer to the
Barhis. The barhis, doubtless, means abundance,
hence he thereby produces an abundance : this is
why he pronounces the prayer to the barhis.
5. He then pronounces the offering-prayer with
* Svaha ! Svaha!' The Svaha-call, indeed, is what
the winter is among the seasons ; for the winter
subjects these creatures to its will : hence in winter
the plants wither, and the leaves fall off the trees;
the birds retire more and more, and fly lower and
lower ; and the wicked man has his hair, as it were,
falling off^; for the winter subjects these creatures
to its will. And, verily, he who knows this, makes
that locality wherein he lives, his own, for his own
happiness and supply of food.
6. The gods and the Asuras, both of them sprung
from Pra^^^pati, were once contending for superiority.
With staves and bows neither party were able to
overcome the other. Neither of them having gained
the victory, they (the Asuras) said, ' Well then, let
us try to overcome one another by speech, by sacred
writ (brahman)! He who cannot follow up our
uttered speech by (making up) a pair, shall be
defeated and lose everything, and the other party
^ The Kawva recension has, ' the beasts retire more and more, and the birds fly lower and lower ; and the vile-caste man (papa- var«a>^ purusha/^) has his hair, as it were, falling off.'
3" 54 SATAPATHA-BRAHMAJSTA,
shall win everything!' The gods replied, 'So be it !' The gods said to Indra, ' Speak thou ! '
7. Indra said, 'One (eka, m., unus) for me!' The others then said, 'One (eka, f., una) for us!' and thus found that (desired) pair, for eka (unus) and eka (una) make a pair.
8. Indra said, 'Two (dvau, m., duo) for me!'
The others then said, 'Two (dve, f., duae) for
us!' and thus found that pair, for dvau (duo) and
dve (duae) make a pair.
9. Indra said, 'Three (traya/^, m.) for me!' The others then said, 'Three (tisra//, f.) for us!' and thus found that pair, for traya/^ and tisra/^ make a pair.
10. Indra said, 'Four (/C'atvara//, m.) for me!'
The others then said, 'Four (Z-atasra//, f.) for
us!' and thus found that pair, for /C-atvara/^ and
^atasra/5 make a pair.
11. Indra said, 'Five (pa/H-a, m. f., quinque)
for me!' Then the others found no pair, for after
that (numeral four) there is no pair, for then both
(masculine and feminine) are pa;}yi'a. Thereupon
the Asuras were defeated and lost everything, and
the gods won everything from the Asuras, and
stripped their rivals, the Asuras, of everything.
12. For this reason let him (the sacrificer) say\
when the first fore-offering has been performed,
' One (eka) for me!' and ' One (eka) for him whom
^ Viz. as anumantra«a, or after-call, supplementary prayer, pronounced immediately after the oblation has been poured into the fire. According to Katy. Ill, 3, 5, a second anumantrawa has to be added each time, consisting of a single word, viz. ' brilliant,' ' respectable,' ' famous,' ' holy,' ' an eater of food ' [suppl. ' may I become'] respectively. Differently the Black Ya^us; cf. Hille- brandt, p. 96, note 6.
I KANDA, 6 ADHYAYA, I BRAHMAiVA, 4. 1 55
we hate ! ' And if he should not hate any one, let him say, 'who hates us and whom we hate !'
13. With the second fore-oftering, 'Two (dvau)
for me !' and ' Two (dve) for him who hates us and
whom we hate ! '
14. With the third fore-offering, 'Three (traya/^)
for me!' and 'Three (tisra/^) for him who hates us
and whom we hate ! '
15. With the fourth fore-offering, 'Four (Z'atva-
ra/^) for me!' and 'Four (iatasra/^) for him who
hates us and whom we hate !'
16. With the fifth fore-offering, 'Five {pa.n^a.)
for me!' and 'Nothing for him who hates us and
whom we hate!' For, there being 'five' to 'five,' he
(the enemy) is defeated, and whoever knows this,
appropriates to himself everything that belongs to
that (enemy of his), strips his enemies of everything.
Sixth Adhyaya. First BRAHMAivA.
1. Now the Seasons were desirous to have a share
in the sacrifice among the gods, and said, ' Let us
share in the sacrifice ! Do not exclude us from the
sacrifice ! Let us have a share in the sacrifice ! '
2. The gods, however, did not approve of this.
The gods not approving, the Seasons went to the
Asuras, the malignant, spiteful enemies of the gods.
3. Those (Asuras) then throve in such a manner
that they (the gods) heard of it; for even while
the foremost (of the Asuras) were still ploughing
and sowing, those behind them were already en-
gaged in reaping and threshing: indeed even without
tilling the plants ripened forthwith for them.
4. This now caused anxiety to the gods : ' That owing to that (desertion of the Seasons), enemy
156 ^-ATAPATHA-BRAHMAiVA.
(viz. the Asuras) seeks to injure enemy (viz. us) is
of little consequence ; but this indeed goes too far : try-
to find out how henceforth this may be different^'
5. They then said, 'Let us invite the Seasons!' —
'How.'*' — 'Let us offer prayer to them first of all
at the sacrifice !'
6. Agni then said, ' But whereas hitherto you
used to offer prayer to me in the first place, what
is now to become of me ? ' ' We will not remove
you from your place ! ' said they. And since, in
inviting the Seasons, they did not remove Agni from
his place, for that reason Agni is immutable 2; and
verily, he who knows that Agni to be immutable,
does not move from the place where he bides.
7. The gods said to Agni, ' Go and invite them
hither!' Agni went to them and said, 'O Seasons, I
have obtained for you a share in the sacrifice among
the gods.' They said, 'In what form hast thou
obtained it for us?' He replied, 'They will offer
prayer to you first at the sacrifice.'
8. The Seasons said to Agni, ' We will let thee
share along with us in the sacrifice who hast obtained
for us a share in the sacrifice among the gods ! '
And because Agni has been allowed a share along
with the Seasons (the offering-prayers are) : ' The
Samidhs, O Agni, (may accept the butter) ^ . . .!'