^ Either because both are in the middle (viz. the trish/ubh of the three chief metres, and the air between heaven and earth), or because they consist of eleven parts (viz. the trish/ubh of eleven syllables, and the air having ten directions, 6'at. Br. VI, 2, 2, 34; VIII, 4, 2, 13, with itself as the eleventh), or because they are both con- nected with Rudra. Comm.
^ As on previous occasions, the Adhvaryu first calls on the Agnidhra, 'Bid (Agni) hear (o jravaya)!' and the latter responds by 'Yea, may (he) hear (astu .rrausha/)!' This is repeated before each of the two other after-offerings. See I, 5, 2, 16.
* The drift of the argument of this paragraph is not quite clear to me. The after-oflerings have for their deities the metres, and hence the latter are apparently called the deities of the deities, that is, of the
I KANDA, 8 ADHYAYA, 2 BRAHMAiVA, 1 6. 235
15. ['The divine Barhis (or Naraj"a;;^sa) may accept
(the offering-)] for abundant obtainment of abundant
gift! [Vausha/!]' For a deity only the vasha^'-call
is pronounced, to a deity only offering is made ;
but here at the after-offerings there is no (proper)
deity \ When he says ' The divine Barhis,' in this
there is neither Agni, nor Indra, nor Soma; when
he says ' The divine Narai-a;;^sa,' neither is there
in this anything whatever (of the nature of a god);
and what Agni there is (in the third offering-prayer),
he indeed is virtually the gayatri.
16. The reason, then, why he offers with the formula ' for abundant obtainment of abundant gift ^'
recipients of the offerings. The difference between the fore-offer- ings and after-offerings in regard to the offering-formula Hes in this, that at the first fore-offering the Adhvaryu, in calling on the tiotn, names the particular object of the offering, viz. ' Pronounce the offer- ing-prayer to the samidhs !' while for the remaining prayao-as he merely calls ' Pronounce the offering-prayer !' and the Hotr/ begins all his prayers (after the introductory agur-formula) with the name of the respective recipient of the oblation. At the after-offering, on the other hand, the Adhvaryu calls each time, ' Pronounce the offering-prayer to the gods' (or, according to Katy. Ill, 5, 8, optionally without ' to the gods,' the second and third times), and the Hotr/'s prayers begin with ' The divine (Barhis, or Narai'a/^sa, or Agni Svish/ak/Yt). . . .' See I, 5, 3, 8 seq.
^ Agni Svish/ak;7't, the recipient of the third after-offering, is, as we saw, regarded as representing the gayatri metre.
^ Vasuvane vasudheyasya (vetu); perhaps better, as Sayawa, on Taitt. S. II, 6, 9, takes it, 'May he partake of the gift of wealth for the (sacrificer's) obtainment of wealth.' 'For the wealth- desirer of wealth-gift ' = 'for the desirer of Avealth-possession,' St. Petersb. Diet. Our author apparently takes it in the sense of ' for the obtainer of wealth and for the receiver of wealth ;' and Mahidhara {Wag. S. XXII, 48; XXVIII, 12) interprets it 'for the giving (or obtainment) of wealth and for the depositing of treasure (i. e. for burying a treasure in the sacrificer's house !)' Harisvamin takes vasuvane as vocative; but the accent is against his view.
236 5'ATAPATHA-BRAHMAJVA.
is that Agni is the obtainer of wealth, and Indra is
the recipient of wealth ; and Indra and Agni are
indeed the (joint) divinity of the metres : and in this
way it is for a deity that the vasha/ is pronounced,
and to a deity that the offering is made.
1 7. After he has made the last after-offering, he
pours together (the butter which remains in the
upabhrz't with that which attaches to the ^uhtj),
and offers it (by pouring it from the ^uhu in a line
from west to east into the fire). For doubtless these
are the after-offerings to the fore-offerings : hence
even as there, at the fore-offerings \ he makes the
spiteful enemy pay tribute to the sacrificer, and the
one to be consumed pay tribute to the consumer;
so now he makes him pay tribute at the after-
offerings.
Third Brahmaa^a.
SUKTAVAKA, SaMYVVAKX, AND OFFERING OF REMAINS^.
I. He now separates the two spoons (^uhCi and
upabhr/t), with the text (Vaf. S. II, 15a), 'May
I be victorious after the victory of Agni and Soma !
with the impetus of the (sacrificial) food I urge
myself on.' With his right hand he moves the^uhu
eastwards (from its usual place on the prastara-bunch
upon the altar), with the text (ib. b), ' May Agni
and Soma drive him away who hates us, and whom
> Seel, 5, 3, 18.
^ The whole of the third Brahma7/a is taken up with the duties of the Adhvaryu and Agnidhra at the three ceremonies : paragraphs 1-19 with those at the suktavaka; pars. 20-22 wiih those at the ja?«yuvaka; and pars. 23-27 with those at the offering of the remains (sa»/srava) of butter. The duties of the Hotr/ are then detailed in the fourth Brahmawa.
I KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 4. 237
we hate ! with the impetus of the (sacrificial) food
I drive him away.' With his left hand he moves
the upabhr/t westwards (from its place on the
barhis to outside the altar) : — Thus, if the sacrificer
himself (does it)\
2. And if the Adhvaryu (does it, he says), ' May
this sacrificer be victorious after the victory of Agni
and Soma ! with the impetus of the food I urge
him on ;' and, 'May Agni and Soma drive him away
whom this sacrificer hates, and who hates him ! with
the impetus of the food I drive him away.' Thus
he does at the full-moon sacrifice, because the full-
moon offering belongs to Agni and Soma.
3. At the new-moon sacrifice, on the other hand,
he uses the texts (ib. c, d), 'May I be victorious after
the victory of Indra and Agni^! with the impetus
of the food I urge myself on;' and, ' May Indra and
Agni drive him away who hates us, and whom we
hate ! with the impetus of the food I drive him
away :' — Thus, if the sacrificer himself does it.
4. And if the Adhvaryu (does it, he says), ' May
this sacrificer be victorious after the victory of Indra
and Agni ! with the impetus of the food I urge him
on;' and, 'May Indra and Agni drive him away
whom this sacrificer hates, and who hates him ! with
the impetus of the food I drive him away.' Thus
he says at the new-moon sacrifice, because the new-
^ In Taitt. Br. Ill, 3, 9 a different symbolical explanation is given of the separation of the spoons: it is said there that by shifting the guhH eastwards, he drives away the enemies that have been born ; and by shifting the upabhn't towards the west, he drives away those that will be born hereafter; and the sacrificer then stands firmly established in this world.
^ See p. 162, note 3.
238 S-ATAPATHA-BRAHMAiVA.
moon offering belongs to Indra and Agni. And in
this manner he separates (the spoons) according
to the respective deities. This is why he thus
separates them :
5. Behind the ^uhu stands the sacrificer, and
behind the upabh^^/t stands he who means evil to
him : hereby, then, he brings the sacrificer forward
to the front (or east), and the one who means evil
him he drives back (or towards the west). Behind
the ^uhu stands the eater (enjoyer), and behind the
upabhr/t the one to be eaten (enjoyed): thus he
now brings the eater (enjoyer) to the front, and the
one to be eaten (enjoyed) he drives back.
6. Thus the separation (of the eater and the
eaten) is effected in one and the same act ; and hence
from one and the same man spring both the enjoyer
(the husband), and the one to be enjoyed (the wife) :
for now kinsfolk (^atya//) live sporting and rejoicing
together, saying, ' In the fourth (or) third man (i.e.
generation) we unite ^' And this is so in accordance
with that (separation of the spoons).
^ This passage is of considerable importance, as showing that the prohibition of intermarriage between near blood-relations, — so rigidly enforced in later times, and already formulated in passages such as Apast. Dharm. 11, 5, 15, 16, 'One must not give one's daughter to a man belonging to the same gotra. Nor to one related (within six degrees) on the mother's (or father's) side.' Gobh. in, 4, 3-5, 'One must take for one's wife one who is not of the same gotra, or one who is not sapi«</a to one's mother,' — w'as not as yet firmly established in our author's time. Harisvamin remarks on our text, that the Kawvas allow intermarriage in such cases from the third generation — (the Ka«va text of the Sat. Br. reads, ' In the third man we unite, in the fourth man wc unite ') — and the Saurash/ras from the fourth generation; and that the Dakshi- watyas allow marriage with daughters of the mother's brother,
I KAiVDA, 8 ADHYAYA, 3 BRAHMAiVA, lO. 239
7. Thereupon (the Adhvaryu) anoints the en-
closing-sticks (paridhi) with (the butter attaching
to) the^uhu. With that (spoon) with which he has
made offering to the gods, with which he has con-
cluded the sacrifice, he thus gratifies the enclosing-
sticks : this is why he anoints them with the ^uhu.
8. He anoints them (successively) ^ with the texts
(Vaf. S, 11,16 a-c), ' For the Vasus thee !' ' For the
Rudras thee!' ' For the Adityas thee !' For these —
to wit, the Vasus, Rudras, and Adityas — are three
(classes of) gods: 'for them (I anoint) thee,' he
thereby says.
9. Thereupon, taking hold of the (middle) en-
closing-stick, he calls (on the Agnidhra) to bid (them)
listen^: thus (i.e. by touching the paridhi) it is for
the enclosing-sticks that he calls for the i-rausha/.
The ^rausha/-call assuredly is the sacrifice ; hence
he thereby expressly gladdens the enclosing-sticks
by means of the sacrifice : for this reason he calls
for the ^rausha/, while taking hold of the enclosing-
stick.
10. Having called for the ^•rausha/ (and been
responded to by the Agnidhra), he thus addresses (the
Hotri), 'The divine Hotr/s^ are summoned- — / the
divine Hotrzs, namely, are (represented by) these
and with sons of the father's sister. See Weber, Ind. Stud. X, p. 75; Max IMiiller, History of Ancient Sanskrit Literature, p. 387; Buhler, Sacred Laws of the Aryas, I, p. 126.
^ Viz. in the order in which they were laid around, i. e. first the middle one, then the southern, and lastly the northern one. Katy. Ill, 5, 24.
^ The Adhvaryu calls on the Agnidhra with 'Make listen (o jra- vaya) ; and the latter responds with ' Yea, may (one) listen ! (astu jrausha/). See I, 5, 2, 18 seq.
^ Sayawa on Taitt. S. I, i, 13 explains this by 'Impelled are the divine Hotr/s by the highest Lord (parame^vara).'
240 ^ATAPATHA-BRAHMAiNTA.
enclosing-Sticks, since these are Agnis (fires) ^
When he says, * the divine Hot;^/s are summoned
(ishita),' he means to say, 'the divine Hotr/s are
wished for (ish/a).' [He continues], ' — for the pro-
clamation of success ^,' — for on this the gods them-
selves are indeed intent, to wit, that they should
speak what is favourable (conducive to success,
sadhu), that they should do what is favourable :
hence he says ' for the proclamation of success.' —
' The human one is called upon for the song of
praise (suktavaka)"*!' by these words he urges on
this human Hot;'/ to singing praises.
II. He now takes the prastara-bunch*. The
prastara assuredly is the sacrificer : hence whither-
soever his sacrifice went, thither he thereby wishes
him good-speeds' Now it is to the world of the gods
that his sacrifice went ; and to the world of the gods
accordingly he thereby takes the sacrificer.
' On the Agnis officiating as Hotri, see I, 2, 3, i.
^ Thus Sayawa explains bhadrava^yaya on Taitt. S. I, i, 13 (vol. i. p. 233). For the Hotr/'s formula itself, see ^Sat. Br. I, 9, I, 4.
^ According to Katy. Ill, 6, i, and the other Sutras, the Adhvaryu adds here sukta bruhi, 'recite the praises (hymns)!' which Saya«a on Taitt. Br. Ill, 6, 15 combines with the preceding suktavakaya, and explains thus : ' hota tva?;/ suktasya vako va/('ana?« yasya so 'ya;« deva^ suktavaka>^ (.? i. e. Agni, of. ^at. Br. I, 9, i, 4) tasmai sfiktavakaya devaya sukta bruhi, idaw dyavapr/thivim anuvakoktani .robhanani va/('anani kathaya(!);' but differently on Taitt. S. I, i, 13, ' ida;« dyavapnthivi bhadram abhud (Taitt. Br. Ill, 5, 10) ityady- anuvaka>^ suktam, tasya vako va^'anam, tadartham manusho hota preshita// ; ato heto;^, he hotas tat suktam bruhi.'