^ Ya^jlopavitin, ' sacrificially invested,' i. e. wearing the sacrificial cord in the ordinary way, on the left shoulder and under the right arm. In any performance connected with the deceased ancestors, the cord has to be shifted from the left to the right shoulder and under the left arm (pnUinopavitin, lit. 'eastward invested').
362 5'ATAPATnA-BRAHMAJVA.
ye shall eat it !' Hence whenever they find anything, whether in season or out of season, they eat it.
5. Thereupon — so they say — the Asuras also
straightway^ approached him. To them he gave
darkness (tamas) and illusion (maya) : for there is
indeed what is called the illusion of the Asuras.
Those creatures, it is true, have perished ; but crea-
tures still subsist here in the very manner which
Pra^apati ordained unto them.
6. Neither the gods, nor the fathers, nor beasts
transgress (this ordinance) ; some of the men alone
transgress it. Hence whatever man grows fat, he
grows fat in unrighteousness, since he totters and
is unable to walk because of his having grown fat
by doing wrong. One should therefore eat only in
the evening and morning ; and whosoever, knowing
this, eats only in the evening and morning, reaches
the full measure of life ; and whatever he speaks,
that is (true) ; because he observes that divine truth.
For, verily, that is Brahmanic lustre (te^as), when
one knows to keep His (Pra^apati's) law.
7. Now that (lustre) indeed belongs to him who
presents (food) to the fathers once a month. When
that (moon) is not seen either in the east or in the
west, then he presents (food) to them ; for that moon
doubtless is king Soma, the food of the gods. Now
during that night (of new moon) it fails them, and
w^hen it fails, he presents (food to them), and thereby
establishes concord (between the gods and fathers).
But were he to present (food) to them when it
is not failing, he would indeed cause a quarrel
between the gods and fathers : hence he presents
^ ^aj'vat = ' repeatedly,' Comm. ; jajvad api, 'endlich auch (at last also),' St. Petersb. Diet.
II KAiVDA, 4 ADHYAYA, 2 BRAHMAiVA, II. 363
(food) to them when that (moon) is not seen either in the east or in the west.
8. He presents it in the afternoon. The fore-
noon, doubtless, belongs to the gods ; the mid-day
to men ; and the afternoon to the fathers : therefore
he presents (food to the fathers) in the afternoon.
9. While seated behind the Girhapatya, with his
face turned toward the south ^, and the sacrificial
cord on his right shoulder, he takes that (material
for the offering from the cart) ^. Thereupon he
rises from thence and threshes (the rice) while
standing north of the Dakshi/^a fire and facing the
south. Only once he cleans (the rice)^; for it is
once for all that the fathers have passed away, and
therefore he cleans it only once.
10. He then boils it. While it stands on the
(Dakshi;^a) fire, he pours some clarified butter on it ;
— for the gods they pour the offering into the fire ;
for men they take (the food) off the fire ; and for
the fathers they do in this very manner : hence, they
pour the ghee on it while it stands on the fire.
11. After removing it (from the fire) he offers to
the gods two libations in the fire. For, in esta-
blishing-his sacrificial fires, and in performing the
new and full-moon sacrifice, that (householder) resorts
to the gods. Here, however, he is engaged in a
^ Dakshiwasina^ ; the Commentator interprets it by ' sitting south of the cart.'
^ The Kawva text has, — etzm ka.rwn gr/h«ati, ' he takes that pot, or potful, (of rice).' Doubtless, he is to take from the cart the quan- tity of rice sufficient for the offerings and put it in the pot (/^aru). According to Katy. IV, i, 5-7 he is to take the but-partly-filled pot, or a spoonful (or, according to the Schol., rather less than a spoonful).
^ Compare the detailed account in I, i, 4, i seq.
364 S-ATAPATHA-BRAHMAiVA.
sacrifice to the fathers : hence he thereby propitiates
the gods, and being permitted by the gods, he pre-
sents that (food) to the fathers. This is why, on
removing (the rice), he offers to the gods two hba-
tions in the fire.
12. He offers both to Agni and Soma\ To Agni
he offers, because Agni is allowed a share in every
(offering) ; and to Soma he offers, because Soma is
sacred to the fathers. This is why he offers both
to Agni and Soma.
13. He offers- with the formulas (Va^. S. H, 29
a, b), ' To Agni, the bearer of what is meet for
the wise, svdha!' 'To Soma, accompanied by the
fathers, svahi^!' He then puts the pot-ladle on
the fire, — that being in lieu of the Svish/akrz't ■*.
Thereupon he draws (with the wooden sword) one
line (furrow) south of the Dakshi;2a fire ^, — that
^According to Taitt. Br. I, 3, 10, 3, some make a third oblation, viz. as Sayawa states, to Yama (the chief of the fathers), with the formula, ' To Yama, accompanied by the Ahgiras and fathers, svadha ! nama/zl' see note 3.
^ The commentary on Katy. IV, i, 7 supplies the following par- ticulars : — Having removed the pot off the Dakshiwa fire on the south side, the Adhvaryu takes it, along the east, to the north side of the fire. He then shifts the sacrificial cord to his left shoulder (as he is about to offer to gods), puts three sticks on the fire, and sitting down with his face towards the east offers some boiled rice with the pot-ladle (meksha«a).
^ The Taittiriyas use svadha! nama// ! instead of svaha! They also offer first to Soma, with ' To Soma, drank by the fathers' (but cf Taitt. Br. I, 6, 9, 5), and then to (Yama, and finally to) Agni. Taitt. Br. I, 3, 10, 2-3.
* See I, 7, 3, I seq.
^ Or west (jg'aghanena) of the fire [from north to south], according to the Ka«va text; optionally, according to Katy. IV, i, 8. Katy. also gives the text 'Expelled are the Asuras, the Rakshas, seated on the altar' (Va^. S. II, 29 c) to be muttered during the act.
Ii Kaa^Da, 4 Adhyaya, 2 Brahmaa^a, 1 6. 365
being in lieu of the altar: only one line he draws, because the fathers have passed away once for all.
14. He then lays down a firebrand at the farther
(south) end (of the line). For were he to present
that (food) to the fathers, without having laid down
a firebrand, the Asuras and Rakshas would certainly
tamper with it. And thus the Asuras and Rakshas
do not tamper with that (food) of the fathers : this
is why he lays down the firebrand at the farther end
(of the line).
15. He lays it down, with the text (Vaf. S. H,
30), ' Whatsoever Asuras roam about at will \ as-
suming various shapes ^, — be they large-bodied or
small-bodied ^ — may Agni expel them from this
world!' Agni is the repeller of the Rakshas, and
therefore he lays (the firebrand) down in this way.
16. He then takes the water-pitcher and makes
(the fathers) wash (their hands)*, merely^ saying,
' N. N., wash thyself!' (naming) the sacrificer's fa-
ther; ' N. N., wash thyself!' (naming) his grand-
father ; ' N. N., wash thyself!' (naming) his great-
grandfather. As one would pour out water (for a
guest) when he is about to take food, so in this case.
^ Or, as the Commentator takes -svadhay a, ' (attracted) by the svadha (offering to the fathers).'
^ That is, according to the Schol., assuming the shapes of deceased ancestors.
^ This explanation of the words parapuraA and nipura^, pro- posed by the SchoHast, is doubtful.
■* The Adhvaryu (having again shifted the sacrificial cord to his right shoulder) pours water through the "fathers' space" (pitr?'- tirtha, i.e. the space between the thumb and fore-finger), from right to left, into the line, at its beginning, centre, and end. Katy. IV, I, 10, and Schol.
^ See paragraph 19.
66 ^ATAPATHA-BRAHMAiVA.
17. Now those (stalks of sacrificial grass) are
severed with one stroke, and cut off near the root ;
— the top belongs to the gods, the middle part to
men, and the root-part to the fathers : therefore
they are cut off near the root. And with one stroke
they are severed, because the fathers have passed
away once for all.
18. He spreads them (along the line) with their
tops towards the south. Thereon he presents [to
the fathers the three (round) cakes of rice] K He
presents them thus^ — for to the gods they offer
thus ; for men they ladle out (the food in any way
they please) ^ ; and in the case of the fathers they
do in this very way : therefore he presents (the
cakes to them) thus.
19. With, ' N. N., this for thee!' he presents
(one cake) to the sacrificer's father. Some add,
'and for those who come after thee!' but let him
not say this, since he himself is one of those to
whom (it would be offered) in common*: let him
^ According to the Paddhati on Katy. the first ball is to be of the size of a fresh amalaka, or fruit of the Emblic Myrobalan, and each of the two others is to be larger than the preceding one.
2 Here the teacher indicated by gesture the part of the hand sacred to the fathers {see p. 365, note 4) ; and then in the same way that dedicated to the gods, viz. the tip of the fingers.
^ The KSnva recension reads here also 'thus they take out (the food) for men;' the part of the hand dedicated to man being, ac- cording to the commentary on Katy. IV, i, 10, the part about the Htlle finger (kanish///ikapradej-a).
* Svaya;« vai teshaw saha yesha;;? saha. According to the com- mentary, the author apparently means to say, that if he were to add, 'and those who come after thee (i.e. after his father),' he would include the sacrificer himself, and the latter would consequently offer the p'wda. to himself. The form of the presentation-formula rejected by our author is the one adopted in Ajval. Sr. II, 6, 15, except that 'atra' is added there ('who here come after thee').
Ii Kanda, 4 Adhyaya, 2 Brahmajva, 23. 367
therefore merely say, 'N. N., this for thee !' as to the
sacrificer's father; ' N. N., this for thee!' as to his
grandfather; and ' N. N., this for thee!' as to his
great-grandfather. He presents (the food) in an
order (directed) away from the present time, be-
cause it is away from hence that the fathers have
once for all departed.
20. He then mutters (Va^. S. H, 31 a), 'Here,
O fathers, regale yourselves : like bulls come hither,
each to his own share!' whereby he says, 'Eat ye
each his own share ! '
21. He then turns round (to the left), so as to face
the opposite (north) side : for the fathers are far
away from men ; and thereby he also is far away
(from the fathers). ' Let him remain (standing with
bated breath) until his breath fail,' say some, ' for
thus far extends the vital energy.' However \
having remained so for a moment —
22. He again turns round (to the right) and
mutters (Va^. S. H, 31 b), 'The fathers have re-
galed themselves : like bulls they have come each
to his own share ;' whereby he means to say, ' They
have eaten each his own share ^.'
23. Thereupon he takes the water-pitcher and makes them wash themselves ^, merely saying,
The Ka«va text mentions and rejects the two alternative readings, 'ye ia. tvam anvznkak' and 'yzms ka. tvam anvah asi' ('and those whom thou followest'). In Taitt. Br. I, 3, 10, no presentation- formula is mentioned at all.
^ The Kawva recension has tad u instead of sa vai.
* 'Formerly the gods and men and fathers (deva-manushya^
pitara^) drank visibly together, but now they do so invisibly.' ^at.
Br. Ill, 6, 2, 26.
^ Viz. by pouring water on the obsequial cakes. According to A^val. ..9r. II, 7, 5, and other treatises, he also puts down some
368 i-ATAPATHA-BRAHMAiVA.
' N. N., wash thyself M' (naming) the sacrificer's
father; ' N. N., wash thyself!' (naming) his grand-
father; ' N. N., wash thyself!' (naming) his great-
grandfather. Even as one would pour out (water
for a guest) when he has taken his meal, so here.
24. He then pulls down the tuck ^ (of the sacri-
ficer's garment) and performs obeisance. The tuck
is sacred to the fathers (pitr/devatya) : therefore he
performs obeisance to them after pulling down the
tuck. Now obeisance means worship (or sacrifice):
hence he thereby renders them worthy of worship.
Six times he performs obeisance ; for there are
six seasons, and the fathers are the seasons : for
this reason he performs obeisance six times. He
mutters (Va^. S. H, 32 g), 'Give us houses, O
fathers ! ' for the fathers are the guardians (ii^ate)
of houses ; and this is the prayer for blessing at this
sacrificial performance. After the cakes have been
put back (in the dish containing the remains of
boiled rice) he (the sacrificer) smells at (the rice);
this (smelling) being the sacrificer's share. The