^ Tasmad deva/^ santi ; anvabhakta/^ (' allowed to share in the sacrifice ') has probably to be supplied here from the next paragraph.
^ Instead of this paragraph, the Ka«va text reads : ' Behind men are beasts ; behind the gods are birds, plants, trees, and whatever else exists here. Thus he makes these creatures share in the sacrifice, those that are not forlorn here.' Compare I, 5, 2, 4.
* Utsr/pya is variously explained by the commentators here and on Katy. IV, 14, 27, as ' having gone out,' or ' having slowly moved forward,' or ' having risen,' or ' having poured out (the milk).'
334 .JATAPATHA-BRAHMAJVA.
characteristic^ of that (Agnihotra), for the domestic offering pertains to beasts (or cattle).
2 2. Now the first of these Hbations, doubtless, is
the same as that which Pra^^ipati offered in the
beginning-; and as those (gods) thereupon continued
(to sacrifice) 2, — namely, Agni, that blower (Vayu),
and S6rya, — so this second libation is offered.
23. What first libation (ptirvahuti) is made,
that is the deity of the Agnihotra*, and to that
(deity) it is accordingly offered ; and what second
one (uttarahuti) is made, that indeed is equivalent
to the Svish/akr/t (Agni, the maker of good offer-
ing) ; whence he offers it on the north part (of the
fire), since that is the region of the Svish/akr/t ^.
Moreover, this second libation is made in order to
effect a pairing, for a couple forms a productive pair.
24. These two libations, then, form a duad : the
past and the future, the born and the to-be-born, the
actual'' and the hope, the to-day and the morrow, —
(these are) after the manner of that duad.
25. The past is the self, for certain is that which
is past, and certain also is that which is a self The
future, on the other hand, is progeny; for uncertain is
that which is to be, and uncertain also is progeny.
26. The born is the self, for certain is that which is born, and certain also is the self. The to-be-born,
^ TsssLvya.m rfipam, — that is to say, its relation to the paju or animal sacrifice; and hence also to the ida at the havirya^na; cf. I, 7, 4, 19.
^ See II, 2, 4, 4 seq. ^ See II, 2, 4, 18.
* That is to say, it represents the chief offering at the havir- yagns., which is followed by the (oblation to Agni) Svish/akr/t. See I, 7, 2, I seq.
^ See I, 7, 3, 20.
* Agatam, ' what has anived or come to pass,' 'the accomplished.'
n KANDA, 3 ADHYAYA, I BRAHMAJVA, 3 1. 335
on the other hand, is progeny ; for uncertain is what is to be born, and uncertain also is progeny.
2 7. The actual is the self, for certain is what is actual,
and certain also is the self. And hope is progeny,
for uncertain is hope, and uncertain also is progeny.
28. The to-day is the self, for certain is what is
to-day, and certain also is the self. The morrow
is progeny, for uncertain is the morrow, and un-
certain also is progeny.
29. Now that first libation is offered on account
of the self: he offers it with a sacred text, for certain
is the sacred text, and certain also is the self. And
that second one is offered on account of progeny :
he offers it silently, for uncertain is what (is done)
silently, and uncertain also is progeny.
30. [In the evening] he offers (the first libation),
with the text (Va^. S. Ill, 9, 10), 'Agni is the light,
the light is Agni, Svaha 1 ' and in the morning with,
' Surya (the sun) is the light, the light is Silrya,
Svaha!' Thus offering is made with the truth; for,
truly, when the sun goes down, then Agni (fire) is
the light, and when the sun rises, then Surya is the
light; and whatever is offered with the truth, that,
indeed, goes to the gods.
31. Here now Takshan recited for Aru;^i ^, who
wished to obtain holy lustre (brahmavar/^asa, in-
spired nature), 'Agni is lustre, light is lustre;' —
'Siirya is lustre, light is lustre.' Holy lustre, there-
fore, he obtains whosoever, knowing this, thus offers
the Agnihotra.
^ The Ka«va text has, — Here now Daksha said to Aru«i, ' For one wishing to obtain brahmavar/C'asa one should offer with this text, "Agni is lustre, light is lustre;" — " Sfirya is lustre, light is lustre : " a brahmavarX'asin, then, he becomes for whomsoever they so sacrifice.'
33^ DATAPATH A-BRAHMAiVA.
32. That (other text), however, has the character-
istic form of generation. In saying, * Agni is the Hght,
the Hght is Agni, Svaha!' he encloses that seed, the
light, on both sides with the deity; and the seed, thus
enclosed on both sides, is brought forth : thus enclos-
ing it on both sides he causes it to be brought forth.
2,;^. And when, in the morning, he says, ' Surya
is the light, the light is Surya, Svaha!' he encloses
that seed, the light, on both sides with the deity, and
the seed, thus enclosed on both sides, is brought
forth : thus enclosing it on both sides he causes it to
be brought forth ; and this, indeed, is the charac-
teristic form of generation.
34. But GivsAa. ATailaki said \ ' Aru;^i merely causes
conception to take place, not birth : let him there-
fore offer w^ith that (text, in par. 32) in the evening.
35. ' Then, in the morning, by the text, "The light
is Surya, Siirya is the light," he places that seed, the
light, outside by means of the deity ; and the seed
thus brought outside he causes to be born.'
36. They also say, Tn the evening he offers Surya
in Agni, and in the morning he offers Agni in Surya 2.'
Such, indeed, is the case with those who offer after
sunrise ; for when the sun sets then Agni is the light,
and when the sun rises then Surya is the light.
Here no offence is committed on his (the sacrificer's)
part ; but an offence is indeed committed where
offering is not made distinctly to that deity (viz. Agni
or Starya resp.), which is the deity of the Agnihotra.
^ I have made Givala's speech extend to the end of par. 35, as is done, no doubt correctly, in the Kawva text.
^ The Ka«va has, — Now they say, 'In the evening they offer Agni in Surya, and in the morning they offer Surya in Agni.' But see the formulas (par. 30), where 'light' is to be taken as Surya and Agni respectively.
II KAiVDA, 3 ADHYAYA, I BRAHMAiVA, 39. 337
He says\ ' Agni is the light, the hght is Agni, Svaha!'
and not, 'To Agni Svaha!' and in the morning,
'Silrya is the Hght, the Hght is Surya, Svaha!' and
not, 'To Stirya Svaha !'
37. He may also offer (in the evening) with this
text (Va^. S. HI, lo), 'Along with the divine Savi-
tri — ,' whereby it (the sacrifice) becomes possessed of
Savitre for his impulsion; ' — along with the Night,
wedded to Indra — ,' whereby he effects a union
with the night, and makes it (the sacrifice) possessed
of Indra, for Indra is the deity of the sacrifice;
' — may Agni graciously accept! Svaha!' whereby he
offers to Agni in a direct manner.
2)^. And in the morning with, 'Along with the
divine Savitr2 — ,' whereby it becomes possessed
of Savitr2 for his impulsion ; ' — along with the
Dawn, wedded to Indra,' or ' along with the Day
. . . . — ,' whereby he effects a union either with
the day or the dawn '^, and makes it (the sacrifice)
possessed of Indra ; for Indra is the deity of sa-
crifice; ' — may Starya graciously accept! Svaha!'
whereby he offers to Siirya directly : hence he may
offer in this way.
39. They then spake, * Who shall offer this unto
us ?' — ' The priest (brahma;^a) !' — ' Priest, offer this
unto us!' — 'What is to be my share then?' — 'The
residue of the Agnihotra!' Now what he leaves in
^ Here the Kawva text begins a new paragraph. The author's object seems to be to show that those who offer the Agnihotra after sunrise, commit a mistake in not offering to Sfirya unmis- takably ; for while before sunrise, Sfirya is still reposing in Agni, and the oblation, in being poured into the fire, is consequently made to Siirya directly, those offering after sunrise should rather use the formula ' To Surya Svaha!' Cf. paragraph 9.
^ Instead of ' ahnaw voshasa/^ va,' I adopt ' ahna voshasa va/
from the Kawva reading ' ushasa vahna va.'
[12] Z
338 DATAPATH A-BRAHMAJVA.
the ladle, that is the residue of the Agnihotra;
and what remains in the pot, is as (the rice for
oblations which) one takes out from the enclosed
part (of the cart) K And if any one is to drink it,
at least none but a Brahman must drink it-: for
it is put on the fire (and thereby consecrated), and
hence none but a Brahman must drink it.
Second BRAHMAiVA.
1. Verily, in him that exists ^ these deities reside,
to wit, Indra, king Yama, Nart'a the Naishadha*
(king), Anai-nat Sangamana, and Asat Pi?;2sava.
2. Now Indra, in truth, is the same as the Aha-
vaniya ; and king Yama is the same as the Garha-
patya; and Na^a Naishadha is the same as the
Anvaharyapa/^ana (Dakshi/^a fire) ; and because
day by day they take that (fire) to the south, there-
fore indeed they say that day by day Na^a Nai-
shadha carries king Yama^ (further) south.
3. And again what fire there is in the hall
(sabha), that is the same as Anainat Sangamana:
Ana^vat (not eating) it is for the reason that people
^ Yatha pari«aho nirvaped evam tat. The Kawva text has : Yatha (yaya MS.) kosh//^a paii«aho va nirmimitaiva;/z tat.
2 Or, 'anybody may drink it, but none but a Brahman may drink it.' According to the Schol. on Katy. IV, 14, 11, the milk which is left in the pot may be drunk by a Brahman, but by no one else; not even in his own house is a Kshatriya or Vaijya allowed to drink it.
' The commentator takes it, ' in whatever (sacrificer) exists.' The (Oxf. MS. of the) Ka;;va text has nothing corresponding to the second and third Brahmawas.
* The printed text has Naishidha. See Weber, Ind. Stud. I, p. 225 seq.
^ Here Yama is apparently taken as (the god of) death and destruction, caused, as Professor Weber suggests, by the warlike expeditions of Na^/a, king of Nishadha, in the south.
Ii Kanda, 3 Adhyaya, 2 Brahmajva, 6. 339
approach it before they eat. And that (place) where
they throw the ashes they remove (from the fire-
places) is the same as Asat Pa;?^sava. And whosoever
knows this, thus gains all those worlds, traverses all
those worlds, thinking, ' In me those gods reside.'
4. Now as to rendering homage to (upasthana,
lit. standing near) these (fires). When in the even-
ing and morning (after the Agnihotra) he stands
by the Ahavaniya, and sits down by it, that is the
homage rendered to that (fire). And when, on
stepping back to the Garhapatya, he either sits or
lies down, that is the homage rendered to that
(fire). And when, in walking (out of the sacrificial
ground), he remembers the Anvaharyapa/^ana, and
thus, in his mind, tarries near it, that is the homage
rendered to that (fire).
5. And again, before taking food in the morning,
having sat down for a moment in the hall, he may
also, if he like, walk round (the Sabhya or hall-fire),
— and this is the homage rendered to that (fire).
And when he steps near where lie the ashes removed
(from the fire-places) that is the homage rendered
to that (fire). And thus homage has been rendered
to those deities of his.
6. Now the Garhapatya (householder's fire) has
the sacrificer for its deity; and the Anvdharyapa/'ana
(southern fire) has his foe for its deity : hence they
should not take over that (southern fire) every day
(from the Garhapatya) ; and he indeed has no enemies,
for whomsoever, knowing this, they do not take it
over every day. Indeed, it is the Anvahiryapa/^ana^
* That is, the fire on which the Anvaharya mess of rice, the priests' Dakshi«a at the new and full-moon sacrifice, is cooked. See I, 2, 3, 5 ; p. 49, note i.
340 5ATAPATHA-BRAHMAiVA.
7. Let them only take it over on the fast-day (of
the new and full-moon sacrifice), when they are about
to sacrifice on this (the Ahavaniya fire) : thus that
(southern) one is taken over in order to prevent
failure on his (the sacrificer's) part.
8. Or they may also take it over to a new dwell-
ing ; and let them then cook on it food (other than
meat) for the priests to eat. And should he not be
able to procure anything to cook, let him order the
milk of a cow to be put thereon and let the priests be
asked to drink it. And his enemies will indeed fare
ill, for whomsoever, knowing this, they do so : let
him, therefore, endeavour by all means to do so.
9. Now when it is first kindled, and there is as
yet nothing but smoke, then indeed that (fire) is Rudra.
And if any one (Kshatriya) desires to consume food (be-
longing to others), — even as Rudra seeks after these
creatures, now with distrust, now with violence, now
in striking them down, — let him offer then : and,
assuredly, he who, knowing this, offers then (when
the fire has just been lighted), obtains that food.
10. And when it burns rather brightly, then
indeed that (fire) is Varu;/a. And if any one de-
sires to consume food, — even as Varu;^a seeks after
these creatures, now, as it were, seizing on them,
now with violence, now in striking them down, — let
him offer then : and, assuredly, he who, knowing this,
offers then, obtains that food.
11. And when it is in full blaze, and the smoke
whirls upwards with the utmost speed, then indeed
that (fire) is Indra. And if any one wishes to
be like Indra in splendour and glory, let him
offer then : and, assuredly, he who, knowing this,
offers then, obtains that food (object).