^ See p. 247, note 2. The original meaning of the terms ^am yos, as they occur in the Rig-veda, is happily rendered by Professor Max Miiller (Translation of the Rig-veda, I, p. 182) by 'health and wealth.' In the sacrificial ceremonial a deeper sig- nificance has come to be attached to this benedictory formula, for which it is difficult to find an exact equivalent. The entire j-amyu- vaka, as here given, forms part of a khila to the last book of the i?z'k-Sa;«hita ; cf. Max IMiillcr's edition, vol. vi. p. 32; A.Weber, Ind. Stud. IV, p. 431. The Black Ya^g'us version of the legend regarding ^"amyu Barhaspatya (Taitt. S. II, 6, 10) is quite different from ours; they were both invented to explain sa.m yos.
I Kanda, 9 Adhyaya, I Brahma^-a, 29. 255
Is
attains by pronouncing the 5am-yo/^. For thi reason he pronounces the 'All-hail and blessing.'
26. He intones, 'We long for that All-hail and
blessing {s2Lm-yo/i);' whereby he says, 'We long for
that consummation of the sacrifice which ^'amyu
Barhaspatya perceived.
2 7. ' Success to the sacrifice, success to the lord
of sacrifice!' he who wishes for the consummation
of the sacrifice, thereby wishes success to the sacri-
fice and success to the lord of sacrifice. — ' Bliss
(svasti) to us, bliss to men!' he thereby says,
' May we enjoy bliss among the gods, bliss among
men ! ' — ' May the means of salvation ascend on
high!' he thereby says, 'May this sacrifice secure
for us the world of the gods 1 '
28. ' All-hail, for us, to the two-footed, all-hail to
the four-footed M ' for so far as the two-footed and
the four-footed (extend), so far does this universe (ex-
tend). Having now attained the consummation of
the sacrifice, he bids All-hail to this (sacrificer), and
for this reason he says, 'All-hail, for us, to the two-
footed, all-hail to the four-footed ! '
29. He then touches (the earth) thus with this (finger) 2. Non-human, verily, he becomes at the
^ This formula occurs almost identically in Rig-veda VI, 74, i; VII, 54, i; (IX, 69, 7.) Cf. Max Miiller, Translation of the Rig- veda, I, p. 180, where attention is drawn to a somewhat similar phrase in the Umbric prayers of the Eugubian tables.
In Katy. Ill, 6, 21 the touching of the altar is prescribed, with the text Va^. S. II, 19 b; the commentators differ as to whether the sacrificer or the Adhvaryu is to do this. The Kawva Sawhita omits that formula, and hence assigns this touching to the Hotrz'. Harisvamin remarks that the Hotn touches the earth with the little finger of his right hand, as stated in the Ka«va recension. The^latter reads 'with the little finger.' No mention is made in the Asv. S. of this touching of Lhe earth on the part of the Hot/-/.
256 i'ATAPATHA-BRAHMAiVA.
time when he is chosen for the office of sacrificial
priest ; and, this earth being a safe standing-place,
he thereby (viz. by touching the earth) stands
on this safe standing-place ; and he thereby also
again becomes human : for this reason he thus
touches (the earth) with this (finger).
Second Brahmaata.
The PATN?SAiI/YAGAS.
1. Being about to perform the patnisa;;^ya^as^
they betake themselves back to the Garhapatya fire.
The Adhvaryu takes the ^^uhta and sruva, the Hotri
the veda, and the Agnidhra the butter-(melting) pot.
2. Here now the Adhvaryu, according to some,
passes the Ahavaniya on the east side. Let him
not, however, do this ; for were he to w^alk on that
side, he would be outside the sacrifice.
3. According to others, the Adhvaryu walks (so
as to pass) behind the (sacrificer's) wife ^. Let
him not, however, do this either ; for verily the
Adhvaryu is the fore-part, and the wife is the hind-
part of the sacrifice : hence, if he were to pass so,
it would be as if one were to put his head behind ;
and he (the Adhvaryu) would be outside the sacrifice.
^ The meaning of the term seems to be 'offerings made (to some deities) along with the wives (of the gods) ;' the deities to whom the four offerings are made, being Soma, Tvash/rz", the Devapa- tnyzh (wives of the gods), and Agni Gr/hapati.
^ The lady of the house occupies a seat south-west of the Garhapatya fire. See I, 3, i, 12. The Adhvaryu now sits down with raised knees (south of her, with his face to the north-east). Katy. Ill, 7, 5. The Agnidhra sits down in the same way north of the fire, with his face to the south, and the Hot?/' in the middle; cf. Hillebrandt, Neu- und VoUm. p. 151.
I KAJVDA, 9 ADHYAYA, 2 BRAHMAiVA, 7. 257
4. According to others, the Adhvaryu passes
between the wife (and the Garhapatya fire). Let
him not, however, do this either ; for were he to
pass that way, he would cut off the wife from the
sacrifice. Along the east side of the Garhapatya
and the inner side of the Ahavaniya (he passes) ;
for thus he is not outside the sacrifice ; and as be-
fore, in walking forward (to the Ahavaniya), he passed
along the inner side, so he now also takes that path.
5. They now perform the pa tnisa?;^ya_^as. From
the sacrifice offspring is assuredly produced; and
(that offspring) produced from the sacrifice is pro-
duced from union ; and (the offspring) produced
from union is produced after (in consequence of) the
completion^ of the sacrifice: hence one thereby (i.e.
by the patnisa;;^ya^as) causes that (offspring) to be
produced by means of a productive union after the
completion of the sacrifice. And so now also off-
spring is produced by means of a productive union
after the completion of the sacrifice. This is why
they now perform the patnisa^/^ya^'as.
6. He makes offerino- to four deities. Four doubt-
less means a couple; for a couple means a pair
(dvandva, lit. two and two), and two and two in-
deed they are: thus a productive union is thereby
effected; and accordingly he makes offering to four
deities.
7. He makes (the offerings) of butter for sacrifi-
cial food. Butter indeed means seed : hence he
thereby scatters seed, and therefore makes them of
butter for sacrificial food.
^ Or, ' is produced from the hind-part of the sacrifice/ i. e. from the sacrificer's wife, seated behind the aUar, see par. 3. [12] S
258 5ATAPATHA-BRAHMAJVA.
8. In a low voice they engage in this (per-
formance) ^ Secretly, doubtless, union takes place ;
and secretly also (takes place) what (is spoken) in
a low voice : this is why they perform in a low
voice.
9. He first makes offering to Soma. Soma
indeed means seed ; hence he thereby scatters seed :
this is why he makes offering to Soma.
10. He then makes offering to Tvash/r?'. Now,
it is Tvash/r/ who transforms seed which is scat-
tered. Accordingly it is he who transforms the seed
now scattered 2 : this is why he makes offering to
Tvash/r/.
11. He then makes offering to the wives of the
gods. In the wives, in the womb, the seed assuredly
is planted, and thence it is produced ; hence he
thereby plants the seed in the wives, in the womb ;
and thence it is produced : for this reason he makes
offerincf to the wives of the cjods.
1 2. When he offers to the wives of the gods, he
shuts (the fire) out from view on the eastern side ;
for, up to the time when they offer to the samish/a-
ya^s, the deities continue waiting, thinking, ' This
^ The Adhvaryu calls on the Hot;-/: 'For Soma (Tvash//'/, &c. respectively)' (in a low voice) — 'recite!' (aloud). The Hotr/ then recites the invitatory prayer (anuvakya, for which see Asv. Sr. I, 10, 5) in a low voice, except the concluding ' om !' which he pro- nounces aloud. The Adhvaryu now calls on the Agnidhra, who responds with 'Astu jrausha/.' Thereupon the Adhvaryu calls on the Hot;-/, ' For Soma,' &c. (in a low voice), — ' pronounce the offering prayer !' (aloud); and the Hotr/ recites the ya^ya, in a low voice, except the concluding 'Vans ha/,' which is pronounced aloud, and simultaneously with which the Adhvaryu pours the oblation (consisting of four ladlings of butter from the butter-pot into the ^'uhQ, by means of the sruva) into the fire.
^ He does so in his capacity of divine artificer and architect.
I KAA^DA, 9 ADHYAYA, 2 BRAHMAiVA, 1 5. 259
he must offer up to us !' He thereby conceals (this
offering) from them ; and accordingly Yaf;1avalkya
says, 'Whenever human women here eat^ (they do
so) apart from men.'
13. He then makes offering to Agni, the house-
holder. Agni, indeed, is this world: hence it is for
this world that he thereby produces offspring and
that this offspring is produced : this is why he makes
offering to Agni, the householder.
14. This (ceremony) concludes with the i^a^; for
here are neither enclosing-sticks nor the prastara-
bunch. For on that occasion when he wishes the
sacrificer good-speed (svaga)' by (offering) the pra-
stara, good-speed is at the same time wished to this
consort also, since the wife comes (immediately) after
the husband. But were he to use a substitute for the
prastara-bunch, he would produce lassitude (in the
wife) : for this reason this (ceremony) should con-
clude with the Ida.. Nevertheless a substitute for
the prastara is (optionally) made.
15. If he choose to use a substitute for the pra- stara, he thereby wishes the wife good-speed just as
^ Gighatsanti, 'eat greedily, swallow their food.' The Ka«va text does not mention Ya^navalkya, but merely says, ' hence women also here swallow their food apart from men.'
2 The i(/a-ceremony (I, 8, i, 18) is repeated after the patnisa^w- ya^as, together with the .S'a;;2yuvaka and the offering of remains, but with special reference to the mistress of the house. Since the prastara-bunch and the enclosing-sticks have already been con- sumed by the fire, the Suktavaka is omitted on the present occasion ; the Adhvaryu merely throwing a stalk of the reed-grass of the veda into the fire, as a substitute for the stalk of the prastara (representing the sacrificer).
^ See I, 8, 3, II seq.
26o DATAPATH A-BRAHMAJVA.
he wishes the sacrificer good-speed by means of the prastara.
1 6. If he choose to use a substitute for the pra-
stara, he phicks out one stalk from the veda, and
anoints its top in the ^uhu, its middle part in the
sruva, and its lower end in the butter-pan.
17. The Agnidhra then says, ' Throw (it) after ^ !'
[The Adhvaryu] having thrown it silently after (the
prastara into the fire), touches himself, with the text
(Va^. S. II, 16 f), ' Guardian of the eye art thou, O
Agni, guard mine eye!' and in this way he avoids
throwing himself after (the prastara into the fire).
18. He (the Agnidhra) then says (to the Adh-
varyu), 'Discourse together!' (The Adhvaryu says),
'Has he gone (to the gods), Agnidh.'*' 'He has
gone!' 'Bid (the gods) hear!' 'May (one or they)
hear!' 'Good-speed to the divine Hotr/s! Success
to the human!' [Then the Adhvaryu to the Hotr/],
'Pronounce the "All-hail and blessing!"'
19. Thereupon^ he (the Adhvaryu) seizes at the
same time the ^uhii and sruva. On the former
occasion^ indeed, by anointing (the prastara), he
^ See I, 8, 3, 19 seq.
^ That is, after the Hotrz' has again recited the ^'awyuvaka, in the same way as above, I, 9, i, 26-29.
^ Viz. at the offering of the remains of butter (I, 8, 3, 23), of which the present ceremony is the counterpart. Dr.Hillebrandt, Neu- und Volhn. p. 160, (after a scholiast) calls this modification Pragraha- homa (offered to Agni adabdhilyu a^itama). According to Katy. Ill, 7, 18; 19, this ceremony is followed by the performance, in the Dakshiwa fire, of two(^uhoti) oblations of butter, to Agni sawvejapati and Sarasvati respectively (see the formulas Va^. S. II, 20 b, c); and the pish/alepa-ahuli to the Vi.yve Deva//, being an offering of the remnants of dough, left from the preparation of the sacrificial cakes. These offerings would then be succeeded by the ceremonies treated in par. 21 seq.
I KAiV^DA, 9 ADHYAYA, 2 BRAHMAN A, 23. 261
made (the sacrificer) an oblation, thus thinking,
' May he go to the world of the gods as an obla-
tion!' For this reason he now seizes the ^uhti and
sruva at the same time.
20. He seizes them for Agni, with the text
(Va^. S. II, 20 a), *0 Agni, unimpaired in vigour,
far-reacher !' because Agni is immortal, he says,
' unimpaired in vigour;' and because Agni is farthest-
reaching, he says, ' far-reacher^' — ' Guard me from
the thunderbolt ! guard me from bonds ! guard me
from defective sacrifice ! guard me from noxious
food ! ' he thereby says, ' Protect me from all kinds
of injury!' — 'Make our nourishment free from
poison !' — nourishment means food : ' make our food
wholesome, faultless!' this is what he thereby says. —
' In the lap, pleasant to sit in ;' he thereby says, ' in
thyself.' — ' Svaha ! Va/ ! ' since one offers what has
been consecrated by 'vasha// this (residue of butter)
thereby becomes such for him.
21. The mistress then unties the veda-bunch.
The altar (vedi) assuredly is female and the veda
is male. For union the veda was made : and accord-
ingly when he touches (the altar) with it during
the sacrifice, a union productive of offspring is
thereby effected.
22. And (the reason) why it is the mistress who
unties the veda (is this) : the mistress is female and
the veda is male ; consequently a union productive
of offspring is thereby effected: this is why the
mistress unties the veda.