The Satapatha- Brahmana - Part -3 - Fourth Kanda - First Adhyaya and Second Adhyaya

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

 

 

 

 

FOURTH KÂNDA.

FIRST ADHYÂYA. FIRST BRÂHMANA.

4:1:1:11. The Upâmsu (graha), forsooth, is the out-breathing of the Sacrifice 1, the Upâmsu-savana (press-stone) the through-breathing, and the Antaryâma (graha) the in-breathing.
4:1:1:22. Now as to why it is called Upâmsu. There is a graha called Amsu 2, that is Pragâpati: his out-breathing is this (graha); and because it is his out-breathing, therefore it is called Upâmsu.
4:1:1:33. This (graha) he draws without a strainer 3: whereby he puts the out-breathing into him as one tending away from him, and thus this forward-tending out-breathing of his streams forth from him. He purifies it with sprigs of Soma, thinking 'it shall be pure.' He purifies it with six (sprigs), for there are six seasons: it is by means of the seasons that he thus purifies it.
4:1:1:44. As to this they say, 'When he purifies the Upâmsu by means of sprigs, and all (other) Soma-draughts
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are purified by means of a strainer, whereby, then, do its sprigs become pure?'
4:1:1:55. He throws them down again (on the unpressed plants) with (Vâg. S. VII, 2), 'What inviolable, quickening name is thine, to that Soma of thine, O Soma, be Hail!' Thus his sprigs become purified by means of the Svâhâ ('Hail!'). But this graha means everything, for it is the type of all the pressings 1.
4:1:1:66. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. They said, 'Let us completely establish the sacrifice: if the Asura-Rakshas should then attack us, our sacrifice will at least be completely established.'
4:1:1:77. Even at the morning Soma-feast they then completely established the entire sacrifice 2,--at this same (upâmsu) graha by means of the Yagus; at the first chant (stotra) by means of the Sâman; and at the first recitation (sastra) by means of the Rik: with that sacrifice thus completely established they subsequently worshipped. And in like manner does this sacrifice now become completely established,--by means of the Yagus at this same graha; by means of the Sâman at the first chant; and by means of the Rik at the first recitation; and with this sacrifice thus completely established he subsequently worships.
4:1:1:88. He presses (the Soma) eight times; for of eight
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syllables consists the Gâyatrî, and the morning Soma-feast belongs to the Gâyatrî; thus this (first turn of pressing) is made to be the morning Soma-feast.
4:1:1:99. He draws (the juice of the first turn of pressing into the cup) with (Vâg. S. VII, 1), 'Grow thou pure for Vâkaspati!' for Vâkaspati (lord of speech) is the out-breathing, and this (Upâmsu) graha is the out-breathing: hence he says, 'Grow thou pure for Vâkaspati!'--'purified by the hands with the sprigs of the bull;' for he purifies it with sprigs of Soma: hence he says, 'with the sprigs of the bull;' and 'purified by the hands (gabhasti-pûta 1),' he says; for--'gabhasti' being the same as 'pâni' (hand)--he indeed purifies it with his hands.
4:1:1:1010. He then presses eleven times; for of eleven syllables consists the Trishtubh, and the midday Soma-feast belongs to the Trishtubh: thus this (second turn of pressing) is made to be the midday Soma-feast.
4:1:1:1111. He draws (the juice into the cup) with, 'Grow thou pure, a god, for the gods--;' for he (Soma) is indeed a god, and for the gods he becomes pure;--'whose portion thou art;' for he indeed is their portion.
4:1:1:1212. He then presses twelve times; for of twelve syllables consists the Gagatî, and the evening Soma-feast belongs to the Gagatî: thus this (third turn of pressing) is made to be the evening Soma-feast.
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4:1:1:1313. He draws (the juice) with, 'Make thou our draughts sweet!' whereby he imbues him (Soma) with sap, and renders him palatable for the gods: hence, when slain, he does not become putrid 1. And when he offers (that graha) he thereby completely establishes him.
4:1:1:1414. 'For one desirous of spiritual lustre (brahmavarkasa) he should press eight times at each (turn),' so they say;--for of eight syllables consists the Gâyatrî, and the Gâyatrî is the Brahman: he indeed becomes endowed with spiritual lustre.
4:1:1:1515. Thus the pressing amounts to twenty-four times (of beating). Now there are twenty-four half-moons in the year; and Pragâpati (the lord of creatures) is the year, and the sacrifice is Pragâpati: thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it.
4:1:1:1616. 'For one desirous of cattle he should press five times at each (turn),' so they say;--the cattle (animal victims) consist of five parts: he indeed gains cattle; and there are five seasons in the year; and Pragâpati is the year, and the sacrifice is Pragâpati thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it. This, however, is mere speculation: it is the other (manner) which is practised.
4:1:1:1717. Having drawn the graha, he wipes (the vessel) all round, lest any (Soma-juice) should trickle down. He does not deposit it; for this is his out-breathing, whence this out-breathing passes unceasingly. Should he, however, desire to exorcise, he may
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deposit it 1 with, 'I put thee down, the out-breathing of N.N.!' Thus, forsooth, inasmuch as he (the Adhvaryu) does not quit his hold of it, it is not again in that (enemy); and thus both the Adhvaryu and the Sacrificer live long.
4:1:1:1818. Or he may merely cover (the vessel by his hand) with, 'I shut thee off, the out-breathing of N.N.!' Thus, forsooth, inasmuch as he does not deposit it, it is not again in that enemy; and thus he does not disorder the vital airs.
4:1:1:1919. While he is still inside (the Havirdhâna) he utters 'Hail!' For the gods were afraid lest the Asura-Rakshas should destroy what part of this graha was previous to the offering. They offered it (symbolically) by means of the Svâhâ, while they were still inside (the cart-shed), and what was thus offered they afterwards offered up in the fire. And in like manner does he now offer it up by means of the Svâhâ, while he is still inside, and what has thus been offered he afterwards offers up in the fire.
4:1:1:2020. He then walks out (of the Havirdhâna) with, 'I walk along the wide air 2.' For along the air
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the Rakshas roams rootless and unfettered on both sides, even as man here roams along the air, rootless and unfettered on both sides 1; and, that formula being the Brahman (prayer), a slayer of the Rakshas, he, by means of that Brahman, renders the air free from danger and injury.
4:1:1:2121. Thereupon he (the Sacrificer) asks a boon. For the gods, forsooth, greatly desire to obtain the offering of that graha, and they grant to him that boon, in order that he may forthwith offer that graha to them: this is why he asks a boon.
4:1:1:2222. He (the Adhvaryu) offers with (Vâg. S. VII, 3), 'Self-made thou art,' for, this graha being his (Yagña's) out-breathing, it is indeed made by itself, born of itself 2: hence he says, 'Self-made thou art;'--'for all powers, divine and earthly,'--for it is born of itself for all creatures 3;--'May the mind obtain thee!'--the mind being Pragâpati, he thereby means to say, 'may Pragâpati obtain thee!' 'Hail! thee, O well-born, for Sûrya!' thus he utters the second 4
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[paragraph continues] (or inferior) 'Hail!' with regard to a subsequent 1 (or higher; the highest) deity.
4:1:1:2323. Now it is in him that burns yonder (the sun) that he has just offered that (libation); and the latter is the All: hence he makes that (sun) the highest of the All. But were he to utter the second (or higher) 'Hail!' with regard to a preceding (or lower) deity 2, then it would be even higher than yonder sun: therefore he utters the second 'Hail!' with regard to a subsequent deity.
4:1:1:2424. And, having offered, he wipes the (vessel of the) graha upwards; whereby he puts that out-breathing into him as one tending away from him. Thereupon he rubs (the wiped-off Soma) upon the middle enclosing stick from west to east with the palm of his hand turned upwards 3--whereby he puts that out-breathing into him as one tending away from him--with, 'Thee to the gods sipping motes of light!'
4:1:1:2525. For in that orb which burns yonder he has just offered this (libation), and those rays thereof are the gods sipping motes of light: it is these he thereby gratifies; and thus gratified those gods convey him to the heavenly world.
4:1:1:2626. For this same graha there is neither an invitatory prayer nor an offering prayer 4: he offers it
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with a (Yagus) formula, and thereby it becomes for him supplied with both an invitatory and an offering prayer. And if he desire to exorcise, let him offer some spray (of Soma) which may adhere either to his arm, or to his breast, or to his garment, with, 'O divine plant, let that be true wherefore I pray thee: let N.N. be struck down by destruction falling from above, crash!' Even as one of (enemies) that are being slain might escape, so does this (sprig) fly away from those that are being pressed: thus nothing (hostile)--either running thither or running away 1--remains to him for whom he performs this. He deposits that (cup) with, 'Thee for the out-breathing!' for this (graha) indeed is his out-breathing.
4:1:1:2727. Now some deposit it on the south part (of the khara 2), for, they say, it is in that direction that
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yonder (sun) moves. Let him, however, not do this, but let him deposit it on the north (uttara) part (of the khara), because there is not any higher (uttara) graha than this. He deposits it with, 'Thee for the out-breathing!' for this (graha) is indeed his out-breathing.
4:1:1:2828. He then takes the Upâmsu-savana (pressing-stone). He neither touches it with the fringe nor with the straining-cloth, for that would be like rinsing it in water. If there be any spray adhering to it, let him remove it with his hand, and then lay down (the stone) beside (the Upâmsu cup), with the face towards the north, with, 'Thee for the through-breathing!' for this (stone) is indeed his (Yagña's) through-breathing.

Footnotes

248:1 That is, the sacrificial man, or the sacrifice personified in Soma and the sacrificer.
248:2 Lit. 'the Soma-plant,' hence the (Soma)-sacrifice itself, or Pragâpati. See IV, 6, 1, 1 seq.
248:3 Bahishpavitrât, lit. from (a vessel, or Soma) having the strainer outside (away from) it. While no proper strainer is used for the Upâmsu-graha, the Soma-juice being poured through Soma-plants (see p. 244, note 2); at the great pressing it is passed through a fringed straining-cloth (dasâpavitra) spread over the Dronakalasa (the largest of the three Soma-troughs, the others being the Âdhavanîya and Pûtabhrit). See IV, 1, 2, 3.
249:1 Viz. inasmuch as the Upâmsu-graha is obtained by three turns of pressing, and each of the three Savanas (pressings, Soma-feasts) consists of three rounds of pressing of three turns each. See p. 256, note 1.
249:2 Cf. Taitt. S. VI, 4, 5, where this theory (divested of its legendary form) is ascribed to Aruna Aupavesi.
250:1 Sâyana, on Taitt. S. I, 4, 2, interprets it, 'Having been purified by the ray of the sun (while growing in the forest), do thou now become pure for the gods through the sprigs of the bull!' Cf., however, Taitt. S. VI, 4, 5, 'gabhastinâ hy enam pavayati,' where 'gabhasti' would seem to be taken in the sense of hand' (? the forked one). See p. 244, note 2.
251:1 The Kânva text adds, 'while whosoever else is slain becomes putrid.'
252:1 That is, he may set it down on the khara for a moment without quitting his hold of it. While the subsequent cups of Soma are deposited in their respective places after they have been drawn, the Upâmsu and Antaryâma are offered immediately.
252:2 With the Taittirîyas the order of proceeding is somewhat different: The Adhvaryu pours the Soma through the Soma-plants into the Upâmsu cup after each turn of pressing, with, 'Become pure for Vâkaspati, O courser!'--'The bull purified by the hand with the plants of the bull!'--'Thou, a god, art a purifier of the gods whose share thou art: thee, to them!' respectively. He then takes the cup from the Pratiprasthâtri with, 'Thou art self-made' eyes it with, 'Make our drinks sweet;' and wipes it clean upwards with, 'Thee for all powers, divine and earthly!' He then rises with, 'May the mind obtain thee!' steps to the Âhavanîya with, 'I move p. 253 along the wide air,' and offers, while the sacrificer holds on to him from behind, with, 'Hail! thee, O well-born, to Sûrya!'
253:1 See III, 1, 3, 13.
253:2 'For this libation is the out-breathing, and the out-breathing is he that blows yonder (the wind); and he indeed is made by himself, begotten (gâta) of himself, since there is no other maker nor begetter of him.' Kânva text.
253:3 Perhaps we ought to translate the passage, 'from all the powers, divine and earthly,' for it is born by itself from all the creatures. But cf. Taitt. S. VI, 4, 5: 'Thereby he puts out-breathing both into gods and men.'
253:4 While, in its force of 'subsequent,' avara here refers back to the first Svâhâ, pronounced by the Adhvaryu (par. 19); it also has here the meaning of 'lower,' and, developed out of this, that of 'preceding' (in which meaning it occurs in the Rikprâtisâkhya). Hence it is quite impossible adequately to render this play on the words avara, 'subsequent, lower, preceding,' and para, 'higher, subsequent.'
254:1 That is, coming after Svâhâ in the formula.
254:2 The Kânva text reads: etasmin vâ etan mandale ’haushîd ya esha tapati; sarvam u vâ esha grahah; sarvasmâd evaitad asmâd enam uttaram karoti ya esho ’smât sarvasmâd uttaro yad dhâvarâm devatâm kuryât param svâhâkâram anyad dhaitasmâd uttaram kuryât.
254:3 That is to say, he is to pass his hand, palm upwards, under the middle enclosing stick.
254:4 Such (Rik verses) as are ordinarily recited by the Hotri: When p. 255 the Upâmsu cup is drawn, the Hotri says, 'Restrain the out-breathing (prâna)! Hail! thee, O well-calling one, to Sûrya!' whereupon he breathes into (or towards) the cup with, 'O out-breathing, restrain my out-breathing!' After that he remains silent till the Antaryâma is drawn, when he addresses that graha with, 'Restrain the in-breathing (apâna)! Hail! thee, O well-calling one, to Sûrya!' whereupon he draws in his breath over the cup, and says, 'O in-breathing, restrain my in-breathing!' He then touches the pressing-stone with, 'Thee to the through-breathing!' and therewith frees his speech from restraint. Ait. Br. II, 21. On the terms out-breathing (prâna) and in-breathing (apâna, or up-breathing, udâna) see part i, p. 19, note 2; J. S. Speijer, Jâtakarma, p. 64; Sâyana on Taitt. S. I, 4, 3 (vol. i, p.603); Taitt. S. VI, 4: 6. Different Haug, Ait. Br. Transl. p. 118.
255:1 'Na dhâvan nâpadhâvat parisishyate;' perhaps we ought to read 'nâpadhâvan;' unless indeed 'tasya' refers to Soma, as Sâyana seems to take it. The Kânva text has: tathâ ha teshâm nâpadhâvañs kana mukyate yebhyas tathâ karoti.
255:2 According to the Sûtras of the Black Yagus (cf. Sâyana on Taitt. S. I, 4, 2, p. 598), the Upâmsu cup is 'deposited' on the south-east and the Antaryâma cup on the north-east corner of the p. 256 khara or mound; the Upâmsu-savana stone being placed between them. Before depositing the vessel, the Adhvaryu pours some of the residue of Soma-juice from the Upâmsu cup into the Âgrayanasthâlî, and having put a large twig of Soma into it for the evening pressing (? the Adâbhya graha, cf. Sây. on Taitt. S. I, 603), he deposits it on the mound.

SECOND BRÂHMANA.

II. THE GREAT PRESSING 1.

4:1:2:11. The Upâmsu (graha), forsooth, is his out-breathing, the Upâmsu-savana (stone) his through-breathing,
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and the Antaryâma (graha) his in-breathing.
4:1:2:22. Now as to why it is called Antaryâma. That which is the out-breathing is also the in-breathing and the through-breathing. Now, in drawing the Upâmsu (graha), he puts into him that out-breathing which tends away from him; and in drawing the
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[paragraph continues] Antaryâma, he puts into him that in-breathing which tends towards him. But this same in-breathing is confined within his self; and because it is confined (yam) within (antar) his self, or because these creatures are sustained (yam) by it, therefore it is called Antaryâma.
4:1:2:33. He draws it from inside the strainer 1, whereby he puts that in-breathing into him as one tending towards him, and that in-breathing of his is placed (or beneficial) within his self. And thereby also that Upâmsu (libation) of his comes to be drawn from inside the strainer (i.e. from the pure Soma), for one and the same are the Upâmsu and Antaryâma, since they are the out-breathing and in-breathing. And thereby, moreover, that (vital air) of his comes to be unceasing also at the other grahas.
4:1:2:44. Now as to why he purifies the Soma by means of a strainer (pavitra). When Soma had oppressed his own family-priest Brihaspati, he restored to him (his property); and on his restoring it, he (Brihaspati) became reconciled to him. Still there was guilt remaining, if only for having contemplated oppressing the priesthood.
4:1:2:55. The gods purified him by some means of purification (or a strainer, pavitra), and, being cleansed and pure, he became the (sacrificial) food of the gods. And
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in like manner does he now purify him by means of that strainer, and, being cleansed and pure, he becomes the food of the gods.
4:1:2:66. Then as to why the grahas are drawn with the Upayâma 1. Now Aditi is this (earth), and hers was that prâyanîya oblation, that Âditya rice-pap 2. But that was, as it were, previous to the Soma feast: she desired to have a share along with the gods in the Soma feast, and said, 'Let there be for me also a share of the pressed Soma!'
4:1:2:77. The gods said, 'This sacrifice has already been distributed among the deities: by means of thee the grahas shall be taken and offered to the deities!'--
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[paragraph continues] 'So be it!' This, then, is her share of the pressed Soma.
4:1:2:88. And, again, why the grahas are drawn with the Upayâma. The Upayâma indeed is this (earth), since it is this (earth) that bears (upa-yam 1) food here for cattle and men and trees; and the gods are above this, for the gods are in heaven.
4:1:2:99. The reason, then, why the grahas are drawn with the Upayâma, is that they are drawn by means of this (earth); and why he deposits them in the womb 2, is that this earth is the womb of everything, that it is from her that these creatures have sprung.
4:1:2:1010. That same Soma the priests carry about as seed. And seed which is cast outside the womb is lost; but that which he deposits in the womb is indeed deposited in this earth.
4:1:2:1111. Now these two grahas are his out-breathing and in-breathing; one of them he offers after sunrise and the other before sunrise, in order to keep the out-breathing and in-breathing distinct from each other. He thus keeps the out-breathing and in-breathing distinct from each other: hence these two, even while being one and the same, are yet called differently 'out-breathing' and 'in-breathing.'
4:1:2:1212. Now those two grahas are for him day and night; one of them he offers after sunrise and the
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other before sunrise, in order to keep day and night distinct from each other: he thus keeps day and night distinct. from each other  1.
4:1:2:1313. The Upâmsu, being the day, he offers in the night; and thus he puts the day into the night: whence even in the deepest darkness one distinguishes something 2.
4:1:2:1414. The Antaryâma, being the night, he offers after sunrise, and thus he puts the night into the day: whence that sun, on rising, does not burn up these creatures; whence these creatures are preserved.
4:1:2:1515. He draws (the Antaryâma graha) therefrom 3 with (Vâg. S. VII, 4), 'Thou art taken with a support!'--The significance of the Upayâma has been told 4.--'Restrain thou, O mighty (Indra), guard Soma!' the mighty, forsooth, is Indra; and Indra is the leader of the sacrifice: wherefore he says 'O mighty!' and by 'guard Soma' he means to say 'protect Soma!' 'Preserve the riches! gain thee food in the sacrifice!'--riches mean cattle: 'Protect the cattle' he thereby means to say. 'Gain thee food in the sacrifice!'--food means creatures: he thus makes these eager to sacrifice, and these creatures go on sacrificing and praising and toiling.
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4:1:2:1616. 'Into thee I lay day and night 1; into thee I lay the wide air: allied with the gods, the lower and the higher,'--thereby he makes this (graha) one belonging to all the gods: because by means of it these creatures move about in the air breathing out and breathing in, therefore it belongs to all the gods.--'Delight thyself in the Antaryâma, O mighty one!' the mighty one is Indra, and Indra is the leader of the sacrifice, wherefore he says 'O mighty one!' and in that he draws it with 'into--into,' thereby he means to say 'I lay thee into his (Indra's) self.'
4:1:2:1717. Having drawn it, he wipes (the vessel) all round, lest (any Soma-juice) should trickle down. He does not deposit it; for this is the in-breathing: hence this in-breathing passes unceasingly. But should he desire to exorcise, let him deposit it with 'I put thee down, the in-breathing of N.N.!'
4:1:2:1818. If he deposits the Upâmsu, let him also deposit this (Antaryâma cup) 2; and if he does not deposit the Upâmsu, let him also not deposit this. And if he covers the Upâmsu (with his hand), let him also cover this; and if he does not cover the Upâmsu, let him also not cover this: as the performance regarding the Upâmsu, so regarding this (graha); for one and the same are these two, the Upâmsu and Antaryâma, since they are the out-breathing and in-breathing.
4:1:2:1919. Now the Karakas, forsooth, offer these two
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[paragraph continues] (libations) with two different formulas 1, saying, 'These two are his out-breathing and in-breathing: we make the out-breathing and in-breathing of varied vigour.' But let him not do this, for they disorder the sacrificer's out-breathing and in-breathing. Now, one might also 2 offer this one silently:--
4:1:2:2020. But, as he offers the Upâmsu with a formula, even thereby this (libation) also comes to be offered with a formula. How then could one offer it silently, for these two, the Upâmsu and Antaryâma, are one and the same, since they are the out-breathing and in-breathing?
4:1:2:2121. With the very same formula with which he offers the Upâmsu, he offers this (libation),--'Self-made thou art: for all powers divine and earthly: may the mind obtain thee! Hail!--thee, O well-born, for Sûrya!' The significance of this formula has been told.
4:1:2:2222. And, having offered 3, he wipes the cup clean downwards. For even now, after offering the Upâmsu, he wiped (the cup) upwards; but here he wipes it downwards; whereby he puts the in-breathing into him as one tending towards him.
4:1:2:2323. He then rubs (the wiped-off Soma) upon the middle enclosing stick from east to west with the palm of his hand turned downwards. For even now, after offering the Upâmsu, he rubbed it upon the
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middle enclosing stick from west to east with the palm of his hand turned upwards; but here he does so from east to west with the palm of his hand turned downwards--whereby he puts the in-breathing into him as one tending towards him--with, 'Thee for the gods sipping motes of light!' The significance is the same as before.
4:1:2:2424. Having returned (to the cart-shed), he deposits that (cup) with, 'Thee for the in-breathing!' for this is indeed his in-breathing. He deposits them 1 so as to touch one another; whereby he makes out-breathing and in-breathing touch one another, joins the out-breathings and in-breathings together.
4:1:2:2525. Now these (cups and stone) repose without being moved until the evening Soma feast, whence men sleep here on earth; and at the evening Soma feast they are used again, whence these men, having slept, awake and are bustling and restless;--this, forsooth, is after the manner of the sacrifice, for the sacrifice is fashioned like a bird: the Upâmsu and Antaryâma (grahas) are its wings, and the Upâmsusavana (stone) its body.
4:1:2:2626. They repose without being moved until the evening Soma feast. The sacrifice is spread along; but what is spread along moves, whence those birds fly spreading their wings, not drawing them in. At the evening Soma feast they are again used; whence
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these birds fly drawing in their wings to fold them: this indeed is after the manner of the sacrifice.
4:1:2:2727. The Upâmsu, forsooth, is this (earth), for the Upâmsu is the out-breathing, and breathing out one breathes upon this (earth). And the Antaryâma is yonder (sky), for the Upâmsu is the in-breathing (up-breathing), and in breathing up one breathes towards yonder world. And the Upâmsu-savana (stone) is the air, for the Upâmsu-savana is the through-breathing, and he who breathes through (in and out), breathes through this air.

Footnotes

256:1 The 'Great Pressing' (mahâbhishava) from which the Antaryâma and following libations are obtained is performed by the four priests, viz. the Adhvaryu and his three assistants, Pratiprasthâtri, Neshtri and Unnetri, each having an equal portion of Soma-plants and one of the four remaining pressing-stones assigned to him. The ceremonies mentioned in III, 9, 4, 1 seq. are repeated on the present occasion, each of the priests tying a piece of gold to his ring-finger. The pressing is performed in three rounds of three turns each, the number of single strokes of the several turns p. 257 being, however, not limited, as was the case at the pressing of the Upâmsu. Only before the first turn of each round Nigrâbhyâ water is poured on the plants. After each turn the scattered plants are gathered together on a heap. At the end of each round (of three turns) the Soma is touched (or 'strengthened'); whereupon the completely pressed-out stalks are thrown into the Hotri's cup and the Nigrâbha formula is pronounced (III, 9, 4, 21). The stalks which are still juicy are then 'gathered together' (see III, 9, 4, 19) into the so-called sambharanî and poured into the Âdhavanîya trough, and having been stirred about therein by the Unnetri, are taken out, pressed out, and thrown on the skin, when the same process is repeated. On the completion of the third round the Dronakalasa is brought forward (from behind the axle of the southern cart) by the Udgâtris (for the mantras used by them see Tândya Br. I, 2, 6-7) and placed on the four stones covered with the pressed-out Soma husks, the straining-cloth being then stretched over it, with the fringe towards the north. The Hotri's cup (held by the sacrificer and containing the remaining Nigrâbhyâ water) having then been filled up by the Unnetri with the Soma-juice in the Âdhavanîya trough, the sacrificer pours it in one continuous stream from the Hotri's cup upon the straining-cloth, spread over the Dronakalasa by the chanters (Udgâtris), muttering a mantra (Tândya Br. I, 2, 9) all the time. From this stream the first eight (at the midday pressing the first five) libations are taken, by the respective cups being held under, the remaining libations or cups being drawn either from the strained (or 'pure,' sukra) Soma-juice in the Dronakalasa, or from the Âgrayanasthâlî or the Pûtabhrit. Sâyana on Ait. Br. II, 22, 1 seems to exclude the Antaryâma graha from the 'great pressing:' antaryâmagrahahomâd ûrdhvam mahâbhishavam kritvâ. Also in II, 21, 1 he mentions the Dadhi graha, Amsu graha, and Adâbhya graha (see p. 255, n. 2) as intervening between the Aponaptrîya ceremony and the drawing of the Upâmsu graha.
258:1 Antahpavitrât, lit. from (the vessel or stream of Soma) which has the strainer inside it; the straining-cloth being spread over the Dronakalasa, into which the pressed-out Soma-juice is poured. The Petersburg Dictionary assigns to it the meaning 'the Soma within the filtering vessel' (see IV, 1, 1, 3). Perhaps it means 'from that which has a strainer between,' i.e. from the poured-out stream from which the libation is taken, and which is separated from the Dronakalasa by the straining-cloth.
259:1 The term Upayâma, lit. 'foundation, substratum,' referring properly to 'that which is held under' while taking the libation, that is, the cup of the respective graha (and hence also identified with the earth, as the substratum of everything, cf. Sây. on Taitt. S. I, 4, 3), has come to be applied likewise to the formula 'upayâmagrihîto ’si,' i.e. 'thou art taken with (or on) a support,' which is repeated at those libations before the formulas muttered while they are drawn into the respective vessels or cups (see par. 15). Haug, Transl. Ait. Br. p. 118 note, makes the following distinction between the graha (cup) and pâtra (vessel) of the Antaryâma (and Upâmsu) libation: 'The pâtra is a vessel resembling a large wooden jar with but a very slight cavity on the top, in which the Soma-juice is filled. The graha is a small cup, like a saucer, made of earth, and put over the cavity of the Soma vessel, in order to cover the "precious" juice. The bottom of it is first put in water, and a gold leaf placed beneath it. There are as many grahas as there are pâtras; they belong together just as cup and saucer, and are regarded as inseparable. The word graha is, however, taken often in the sense of the whole, meaning both graha and pâtra.' I doubt, however, whether this distinction is in accordance with the old authorities. The graha vessels or cups are described as resembling the shape of a mortar. For other peculiarities, see IV, I, 5, 19. With some libations there is both a pâtra (cup) and a sthâlî (bowl).
259:2 See III, 2, 3, 1 seq.
260:1 Lit. forms the support or basis for it. The sentence could also be translated, 'this earth doubtless is an upayâma (support), since she bears food.' Apparently he means to say that, as the gods are above, the food to he offered to them requires some support, something to 'hold it up' by for the gods to reach it.
260:2 This refers to the formula 'This is thy womb,' with which most libations, after being drawn, are deposited in their proper place on the khara until they are used for offering. See IV, 1, 3, 19.
261:1 'Were he to offer both after sunrise, there would only be day, and no night; and were he to offer both before sunrise, there would only be night, and no day.' Kânva text.
261:2 Tasmâd y idam râtrau tamasi sati nirgñâyata iva kimkid iva. Kânva text.
261:3 Viz. from the stream of Soma poured from the Hotri's cup on the straining-cloth. See p. 256, note 1.
261:4 See paragraph 6, with note.
262:1 Mahîdhara offers the alternative interpretation, 'through thee I place day and night between (Soma and the enemies),' which is also Sâyana's interpretation on Taitt. S. I, 4, 3; as apparently that of the Taitt. S. itself, VI, 4, 6.
262:2 See IV, 1, 1, 17-18.
263:1 This does not appear to refer to the Taittirîyas, since by them the same order of proceeding is prescribed for the Antaryâma as for the Upâmsu (p. 252, note 2); cf. Sâyana on Taitt. S. I, p. 603. See, however, Maitrây. Samh. I, 3, 4-5.
263:2 'Apîd (vai)' seems to have much the same meaning ('perhaps') as the later 'api nâma.' Cf. I, 9, 1, 19.
263:3 He offers the entire Soma in the Antaryâma cup, without leaving any, or pouring any juice into the Âgrayanasthâlî.
264:1 According to the Kânva text he is to place the Antaryâma cup on the south-east corner (dakshinârdhe) of the khara (see p. 255, n. 2); while, according to Kâty. IX, 2, I, both the Upâmsu and Antaryâma are to be placed on the north-east corner, the former south of the latter. This arrangement, however, would scarcely agree with IV, I, 1, 27-28. The Upâmsu-savana stone, doubtless, is to lie between the two cups, with its face towards the Upâmsu.

THIRD BRÂHMANA.

4:1:3:11. The Aindra-vâyava (graha), forsooth, is his speech; and as such belonging to his self 1. Now Indra, when he had hurled the thunderbolt at Vritra, thinking himself to be the weaker, and fearing lest he had not laid him low, hid himself. The gods also hid themselves away in the same place.
4:1:3:22. The gods then said, 'Verily, we know not if Vritra be slain or alive: come, let one of us find out, if Vritra be slain or alive!'
4:1:3:33. They said unto Vâyu--Vâyu, forsooth, is he that blows yonder--'Find thou out, O Vâyu, if Vritra be slain or alive; for thou art the swiftest among us: if he lives, thou indeed wilt quickly return hither.'
4:1:3:44. He spake, 'What shall be my reward then?'--'The first Vashat of king Soma!'--'So be it!' so Vâyu went, and lo 2 Vritra slain. He spake, 'Vritra is slain: do ye with the slain what ye list!'
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4:1:3:55. The gods rushed thither,--as (those) eager to take possession of their property, so (it fared with) him (Vritra--Soma) 1: what (part of him) one of them seized, that became an ekadevatya (graha, belonging to one deity), and what two of them, that became a dvidevatya 2, and what many (seized), that became a bahudevatya;--and because they caught him up each separately (vi-grah) by means of vessels, therefore (the libations) are called graha.
4:1:3:66. He stank in their nostrils,--sour and putrid he blew towards them: he was neither fit for offering, nor was he fit for drinking.
4:1:3:77. The gods said to Vâyu, 'Vâyu, blow thou through him, make him palatable for us!' He said, 'What shall be my reward then?'--'After thee they shall name those cups.'--'So be it!' he said, 'but blow ye along with me!'
4:1:3:88. The gods dispelled some of that smell, and laid it into the cattle,--this is that foul smell in (dead) cattle: hence one must not close (his nose) at that foul smell, since it is the smell of king Soma.
4:1:3:99. Nor must one spit thereat 3; even though he should think himself ever so much affected, let him
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go round it windward 1; for Soma means eminence, and disease meanness: even as at the approach of his superior the meaner man would get down (from his seat), so does disease go down before him (Soma).
4:1:3:1010. Then Vâyu blew a second time through him and thereby made him palatable; whereupon he was fit for offering and fit for drinking. Hence those (vessels), though belonging to various deities, are called 'vâyavya (Vâyu's vessels) 2.' His (Vâyu's) is that first Vashat of king Soma, and, moreover, those vessels are named after him.
4:1:3:1111. Indra then thought within himself:--'Vâyu, forsooth, has the largest share of this our sacrifice, since his is the first Vashat of king Soma, and, moreover, those vessels are named after him: nay, but I, too, will desire a share therein!'
4:1:3:1212. He said, 'Vâyu, let me share in this cup!'--'What will then be?'--'Speech shall speak intelligibly 3!'--'If speech will speak intelligibly, then will I let thee share!' Thus that cup henceforward belonged to Indra and Vâyu, but theretofore it belonged to Vâyu alone.
4:1:3:1313. Indra said, 'One half of this cup is mine!'--'Only one fourth is thine!' said Vâyu.--'One half is mine!' said Indra.--'Only one fourth is thine!' said Vâyu.
4:1:3:1414. They went to Pragâpati for his decision. Pragâpati divided the cup (of Soma) into two parts and said, 'This (half) is Vâyu's!' Then he divided the (other) half into two parts and said, 'This is
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[paragraph continues] Vâyu's!--This is thine!' then he assigned to Indra a fourth part for his share--one fourth is the same as a quarter: henceforward that cup belonged, one fourth of it, to Indra.
4:1:3:1515. Now with this libation there are two puroruk 1--formulas,--the first belonging to Vâyu alone, and the second to Indra and Vâyu; and two invitatory prayers (anuvâkyâ),--the, first to Vâyu alone, and the second to Indra and Vâyu; and two praisha (directions),--the first belonging to Vâyu alone, and the second to Indra and Vâyu; and two offering prayers (yâgyâ),--the first to Vâyu alone, and the second to Indra and Vâyu: thus he assigns to him (Indra) each time a fourth part for his share.
4:1:3:1616. He said, 'If they have assigned to me a fourth part each time for my share, then speech shall speak intelligibly only one fourth part!' Hence only that fourth part of speech is intelligible which men speak; but that fourth part of speech which beasts speak is unintelligible; and that fourth part of speech which birds speak is unintelligible; and that fourth part of speech which the small vermin here speaks is unintelligible.
4:1:3:1717. Wherefore it has been thus spoken by the Rishi (Rig-veda I, 164, 45):--'Four are the measured grades of speech; the Brâhmans that are wise know them: three, deposited in secret, move not; the fourth grade of speech men speak.'
4:1:3:1818. He now draws (the graha) from that (stream of Soma) 2, with (Vâg. S. VII, 7; Rig-veda VII, 92, I), 'Come nigh to us, O Vâyu, sipping of
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the pure (Soma)! Thine are a thousand steeds, O bestower of all boons! Unto thee hath been offered the gladdening juice whereof thou, O God, takest the first draught!--Thee for Vâyu!'
4:1:3:1919. And, having withdrawn (the cup), he again fills it 1, with (Vâg. S. VII, 8; Rig veda I, 2, 4), 'O Indra and Vâyu, here is Soma-juice: come ye hither for the refreshing draught, the drops long for you!--Thou art taken with a support 2!--Thee for Vâyu, for Indra and Vâyu!'--with 'This is thy womb 3: thee for the closely united!' he deposits (the cup). As to why he says, 'Thee for the closely united,'--he who is Vâyu, is Indra; and he who is Indra, is Vâyu: therefore he says, 'This is thy womb: thee for the closely united!'

Footnotes

265:1 That is, to Yagña's body (madhyadeha, Sây.) as distinguished from his limbs. The Petersb. Dict. takes adhyâtmam in the sense of 'in regard to the self (or person).' See IV, 1, 4, 1, with note; IV, 2, 2, 1 seq.
265:2 At I, 6, 2, 3; II, 2, 3, 9, I erroneously supplied a verb of p. 266 motion with the particle ed, following the original interpretation in the Petersb. Dict. and Weber's Ind. Stud. IX, 249. I now adopt the later explanation put forth in the 'Nachträge.' Professor Whitney, Amer. Journ. of Phil., III, p. 399, apparently draws from the same source.
266:1 'As (those) wishing to take possession of their property, so did they seize upon him each for himself (evam tam vyagrihnata);' Kânva text. The construction of our text is quite irregular.
266:2 The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vâyava (Indra and Vâyu), the Maitrâ-varuna (Mitra and Varuna), and the Asvina.
266:3 That is, because of it, or away from it. Perhaps, however, it.. belongs to the next clause, 'therefore, even . . . .'
267:1 That is, in order to inhale as much of the strong smell of the Soma as possible (?).
267:2 See p. 158, note 1.
267:3 Or, articulately, distinctly (niruktam).
268:1 Puroruk (lit. 'fore-shining') is the designation of the formulas preceding the Upayâma, 'Thou art taken with a support, &c.'
268:2 See p. 256, note 1.

FOURTH BRÂHMANA.

4:1:4:11. Mitra and Varuna, forsooth, are his intelligence and will; and as such belonging to his self: whenever he desires anything in his mind, as 'Would that this were mine! I might do this!' that is intelligence; and whenever that is accomplished, that is will 4. Now intelligence indeed is Mitra, and will is
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[paragraph continues] Varuna; and Mitra is the priesthood, and Varuna the nobility; and the priesthood is the conceiver, and the noble is the doer.
4:1:4:22. Now in the beginning these two, the priesthood and the nobility, were separate: then Mitra, the priesthood, could stand without Varuna, the nobility.
4:1:4:33. Not Varuna, the nobility, without Mitra, the priesthood: whatever deed Varuna did unsped by Mitra, the priesthood, therein, forsooth, he succeeded not.
4:1:4:44. Varuna, the nobility, then called upon Mitra, the priesthood, saying, 'Turn thou unto me that we may unite: I will place thee foremost, sped by thee, I will do deeds!'--'So be it!' So the two united; and therefrom resulted that graha to Mitra and Varuna.
4:1:4:55. Such, then, is the office of Purohita (placed foremost, domestic priest). Wherefore let not a Brâhman desire to become the Purohita of any one Kshatriya (he may meet with), as thereby righteousness and unrighteousness unite; nor should a Kshatriya make any Brâhman (he may meet with) his Purohita, as thereby righteousness and unrighteousness unite.--Whatever deed, sped by Mitra, the priesthood, Varuna thenceforward did, in that he succeeded.
4:1:4:66. Hence it is quite proper that a Brâhman should be without a king, but were he to obtain a king, it would be conducive to the success (of both). It is, however, quite improper that a king should be without a Brâhman, for whatever deed he does, unsped by Mitra, the priesthood, therein he succeeds not. Wherefore a Kshatriya who intends to do a deed ought by all means to resort to a Brâhman, for
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he verily succeeds only in the deed sped by the Brâhman.
4:1:4:77. Now he draws (the Maitrâ-varuna graha) from that (stream of Soma) 1, with (Vâg. S. VII, 9; Rig-veda II, 41, 4), 'This Soma, O Mitra and Varuna, hath been pressed for you; ye holy, now hear my cry!--Thou art taken with a support 2!--Thee for Mitra and Varuna!'
4:1:4:88. He mixes it with milk. The reason why he mixes it with milk is this. Soma, forsooth, was Vritra. Now when the gods slew him, they said to Mitra, 'Thou also slayest!' But he liked it not and said, 'Surely, I am every one's friend (mitra): being no friend, I shall become an enemy (or, other than Mitra, Amitra).'--'Then we shall exclude thee from the sacrifice!'--Then said he, 'I, too, slay!' Thereupon the cattle went from him, saying, 'Being a friend, he has become an enemy!' Thus he was deprived of the cattle. By mixing (the Soma) with milk, the gods then supplied him with cattle; and in like manner does this (priest) now supply him (the sacrificer or Mitra) with cattle by mixing (the Soma) with milk.
4:1:4:99. As to this they say, 'Surely he liked it not to slay!' Thus, what milk there is in this (mixture) that belongs to Mitra, but the Soma belongs to Varuna: therefore one mixes it with milk.
4:1:4:1010. He mixes it with (Vâg. S. VII, 10; Rig-veda IV, 42, 10), 'May we delight in the wealth we have gained, the gods in the offering, the kine in pasture! that unfailing milch cow,
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[paragraph continues] O Mitra and Varuna, grant ye unto us day by day!'--with 'This is thy womb: thee for truth and life 1!' he deposits it. Now as to why he says, 'Thee for truth and life,'--the truth is Mitra 2, since Mitra is the Brahman, and the truth is the Brahman (sacerdotium or sacred writ);--and life is Varuna, since Varuna is the year, and life is the year: therefore he says, 'This is thy womb: thee for truth and life!'

Footnotes

269:1 When the cup is half-filled he withdraws it for a moment from the stream of Soma flowing from the Hotri's cup into the Dronakalasa trough; after which he again holds it under to have it filled completely. For the shape of this cup, see IV, I, 5, 19.
269:2 See IV, 1, 2, 6, with note.
269:3 See IV, 1, 2, 9 with note.
269:4 The Kânva text adds, tad asyaitâv âtmanah, 'and these two are of his self,' which seems to be intended to explain the preceding adhyâtmam, 'belonging to his self.' See IV, 1, 3, 1, with note.
271:1 See p. 256, note 1. For the shape of this cup, see IV, 1, 5, 19.
271:2 See IV, 1, 2, 6, and note.
272:1 This is a false analysis of ritâyu, 'righteous, holy.'
272:2 The text has 'Brahman,' which must be wrong. The Kânva recension has, correctly, mitro vâ ritam, brahma hi mitro, brahma hy ritam.

FIFTH BRÂHMANA.

4:1:5:11. The Âsvina graha 3, forsooth, is his organ of hearing; hence in drinking it he turns (the cup) all round 4, since with that ear of his he hears all round.--Now when the Bhrigus, or the Aṅgiras, attained the heavenly world, Kyavana the Bhârgava, or Kyavana the Âṅgirasa, was left behind here (on earth) decrepit and ghostlike 5.
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4:1:5:22. But Saryâta, the Mânava, just then wandered about here with his tribe, and settled near by that same place. His boys 1, while playing, setting that decrepit, ghostlike man at nought, pelted him with clods.
4:1:5:33. He was wroth with the Sâryâtas, and sowed discord among them: father fought with son, and brother with brother.
4:1:5:44. Saryâta then bethought him 2,--'This has come to pass for something or other I have done!' He caused the cowherds and shepherds to be called together, and said--
4:1:5:55. He said, 'Which of you has seen anything here this day?'--They said, 'Yonder lies a man, decrepit and ghostlike: him the boys have pelted with clods, setting him at nought.' Then Saryâta knew that this was Kyavana.
4:1:5:66. He yoked his chariot, and putting his daughter Sukanyâ thereon, he set forth, and came to the place where the Rishi was.
4:1:5:77. He said, 'Reverence be to thee, O Rishi;
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because I knew thee not, therefore have I offended thee; here is Sukanyâ 1, with her I make atonement to thee: let my tribe live at peace together!' And from that same time his tribe lived at peace together. But Saryâta, the Mânava, departed 2 forthwith, lest he should offend him a second time.
4:1:5:88. Now the Asvins then wandered about here on earth performing cures. They came to Sukanyâ, and desired to win her love; but she consented not thereto.
4:1:5:99. They said, 'Sukanyâ, what a decrepit, ghostlike man is that whom thou liest with; come and follow us!' She said, 'To whom my father has given me, him will I not abandon, as long as he lives!' But the Rishi was aware of this.
4:1:5:1010. He said, 'Sukanyâ, what have those two said to thee?' She told him all; and, when she had told him, he said, 'If they speak to thee thus again, say thou to them, "But surely, ye are neither quite complete nor quite perfect, and yet ye deride my husband!" and if they say to thee, "In what respect are we incomplete, in what respect imperfect?" say thou to them, "Nay, make ye my husband young again, and I will tell you!"' They came again to her, and said to her the same thing.
4:1:5:1111. She said, 'But surely ye are neither quite complete nor quite perfect, and yet ye deride my husband!' They said, 'In what respect are we incomplete, in what respect imperfect?' She said, 'Nay, make ye my husband young again, and I will tell you!'
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4:1:5:1212. They said, 'Take him down to yonder pool 1, and he shall come forth with whatever age he shall desire!' She took him down to that pool, and he came forth with the age he desired.
4:1:5:1313. They said, Sukanyâ, in what respect are we incomplete, in what respect imperfect?' The Rishi himself answered them,--'In Kurukshetra yonder the gods perform a sacrifice and exclude you two from it: in that respect ye are incomplete, in that respect imperfect!' And the Asvins departed forthwith, and came to the gods, as they were performing a sacrifice, after the chanting of the Bahishpavamâna.
4:1:5:1414. They said, 'Invite us thereto!' The gods said, 'We will not invite you: ye have wandered and mixed much among men, performing cures.'
4:1:5:1515. They said, 'But surely ye worship with a
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headless sacrifice!'--'How with a headless (sacrifice)?'--'Nay, invite us, and we will tell you!'--'So be it!' so they invited them. They drew this Âsvina cup for them; and those two became the Adhvaryu priests of the sacrifice, and restored the head of the sacrifice. Then, in the chapter of the divâkîrtyas 1, it is explained how they did restore the head of the sacrifice. Hence this libation is drawn after the chanting of the Bahishpavamâna, for it was after the chanting of the Bahishpavamâna that they arrived.
4:1:5:1616. They said, 'Well, but we two, being the Adhvaryus, are the heads (leaders) of the sacrifice: transfer ye that graha of ours to this earlier time, to those belonging to two deities 2!' Accordingly they transferred that graha for them to a former time, to those belonging to two deities: hence that graha is drawn in the tenth place, and is consecrated by Vashat in the third place. And as to (the significance of) the Asvins,--the Asvins are manifestly 3 those two, heaven and earth 4, for it is those two
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that have obtained possession of everything here;--'the lotus-crowned' they (the Asvins) are called: Agni, forsooth, is the lotus of this earth, and the sun that of yonder sky.
4:1:5:1717. Thus he takes (the Âsvina graha) from that (stream of Soma) 1, with (Vâg. S. VII, 11; Rig-veda I, 22, 3), 'Mix ye the sacrifice, O Asvins, with that goad of yours, rich in honey and joyfulness!--Thou art taken with a support 2! thee for the Asvins!' with 'This is thy womb: thee for the honey-loving 3 (Asvins)!' he deposits it. Now as to why he takes (the graha) with a verse containing (the word) 'honey (madhu),' and deposits it with 'thee for the honey-loving!'
4:1:5:1818. Dadhyañk, the Âtharvana, imparted to them (the Asvins) the brâhmana called Madhu 4: that (Madhu) is their favourite resort, and with that (favourite resort) of theirs he now approaches them;--hence he takes (their graha) with a verse containing (the word) 'honey,' and deposits it with 'thee for the honey-loving!'
4:1:5:1919. Now those vessels (other than those of the three dvidevatya grahas) are smooth 5. The vessel of the graha for Indra and Vâyu has a (wooden)
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[paragraph continues] 'belt' round it: this is its second (peculiarity of) shape, and therefore it belongs to two deities. The vessel of the graha for Mitra and Varuna is goat-like 1: this is its second shape, and therefore it belongs to two deities. The vessel of the graha for the Asvins is lip-shaped: this is its second shape, and therefore it belongs to two deities. And the reason why (this belongs to) the Asvins is that the Asvins are the heads (mukhya, viz. of the sacrifice), and this head (mukha 2) is supplied with lips: hence the vessel of the Asvina graha is lip-shaped.

Footnotes

272:3 The Asvina graha is not actually taken at this time, but later on, after the oblation of drops and the chanting of the Bahishpavamâna stotra; see IV, 2, 5, 12. The reasons for inserting it here are given in parag. 15-16.
272:4 Lit. 'he drinks it while turning it all round,' in accordance with the regular Sanskrit idiom. The Âsvina cup has three mouths, from which the Soma is drunk by turns. See Haug, Transl. Ait. Br. p. 132.
272:5 On this legend, and its probable connection with that of Medea's cauldron, and the Germanic 'quecprunno' (Jungbrunnen, well of renovation), see A. Kuhn, 'Herabkunft des Feuers and des Göttertranks,' p. 11. For other translations, see Weber, Ind. Streifen, i. p. 13 seq.; Muir, O. S. T. v. p. 250 seq.; Delbrück ii. p. 121. For p. 273 another version, apparently more modern, of the same legend, found in the Gaiminîya (Talavakâra) Brâhmana, see Professor Whitney, Proceedings Amer. Or. Soc. 1883, p. ix.
273:1 That is, youths of his clan.
273:2 Saryâta then bethought him, 'From something I have done, thence (has come) so great a calamity.' It then occurred to him, 'Surely, Kyavana, the Bhârgava, or Âṅgirasa, was left behind here, decrepit: him I (must) have somehow offended sorely, thence so great a calamity.' He called his tribe together. Having called the tribe together, he said, 'Who, be he cowherd or shepherd, has noticed anything here?' They said, 'Yonder in the wood lies a decrepit, ghostlike man; him the boys have this day pelted with clods: that is the only thing we have descried (? tad evâdarishma),' &c. Kânva text.
274:1 That is, 'the fair maiden.'
274:2 That is, 'he broke up his camp and departed with his tribe' (so ’payuyuge grâmah, Kânva recension).
275:1 Or, according to the Petersburg Dictionary, 'Throw him into yonder pool.' In the Kânva text no mention is made of a pool (hrada), but merely of water to which the Rishi is taken by his wife. I subjoin Professor Whitney's translation of the corresponding passage of the Gaiminîya Br. version: They (the Asvins) said to him: "Sage, make us sharers in the Soma, Sir." "Very well," said he; "do you now make me young again." They drew him away to the saisava of the Sarasvatī. He said: "Girl, we shall all come out looking alike; do you then know me by this sign." They all came out looking just alike, with that form which is the most beautiful of forms. She, recognising him . . . . "This is my husband." They said to him: "Sage, we have performed for you that desire which has been your desire; you have become young again; now instruct us in such wise that we may be sharers in the Soma,". . . .
Then Kyavana the Bhārgavan, having become young again, went to Karyāta the Mānavan, and conducted his sacrifice on the eastern site. Then he gave him a thousand; with them he sacrificed. Thus Kyavana the Bhārgavan, having praised with this sāman (the kyāvana), became young again, won a girl for wife, sacrificed with a thousand,' &c.
276:1 Certain verses which are 'to be chanted by day.' According to Benfey (Ind. Stud. III, p. 228) also called mahâdivâkîrtya, and consisting of eleven verses (not in Sâma-veda), the first of which is called 'siras (head),' the second 'grîvâh (neck),' &c. The term is also applied to Sâma-veda II, 803-5 (Rig-veda X, 170,1-3) in the Uhyagâna II, 12. The reference in the text seems to be to Sat. Br. XIV, 1, 1, 8 seq. See, however, Weber, Ind. Streifen, I, p. 15, note 4. The Kânva MSS. read 'divâkîrteshu.'
276:2 One might expect the dual 'dvidevatyau,' as, besides the Âsvina graha, there are only two dvidevatya (belonging to two gods) grahas, viz. the Aindra-vâyava and Maitrâ-varuna. See p. 266, note 3.
276:3 Or, in their visible form (pratyaksham).
276:4 See Muir, O. S. T. v, p. 234. The identification of the Asvins with heaven and earth may have been suggested by Rig-veda VI, 70, 5, p. 277 where heaven and earth are called upon to mix the sweet drink, just as is the case with the Asvins in the verse with which their libation is taken.
277:1 See p. 256, note 1.
277:2 See IV, 1, 2, 6, and note.
277:3 The real meaning of this epithet (mâdhvî) is uncertain.
277:4 ? 'The mystery called Madhu (sweet drink, Soma).' See part i, Introd. p. xxxiv; Weber, Ind. Stud. I, p. 2
277:5 It might also mean, that those (three dvidevatya) vessels are smooth, straight, save the peculiarities noticed above. The Kânva text, however, reads, takkhlakshnâny anyâni pâtrâni bhavanti.
278:1 Or rather, according to the commentary on Kâty. IX, 2, 6, it resembles the breast of the goat (agakâ).
278:2 Lit. 'mouth.'

SECOND ADHYÂYA. FIRST BRÂHMANA.

4:2:1:11. The Sukra and Manthin (grahas), forsooth, are his eyes. Now the Sukra, indeed, is he that burns yonder (the sun); and because it burns there 3, therefore it is (called) Sukra ('bright'). And the Manthin, indeed, is the moon.
4:2:1:22. He mixes it with (barley) meal: thus he makes it to be gruel (mantha), whence it is (called) Manthin. Now those two (sun and moon); forsooth, are the eyes of these creatures; for were those two not to rise, these (creatures) could not distinguish even their own hands.
4:2:1:33. One of them is the eater, and the other the
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food 1; to wit, the Sukra is the eater, and the Manthin the food.
4:2:1:44. To one of them corresponds the eater, and to the other the food; to wit, the eater corresponds to the Sukra, and the food to the Manthin. Now these two (cups) are drawn for one (person) and offered to another. There are two Asura-Rakshas, Sanda and Marka: for them they are drawn; and to deities they are offered. The reason for this is as follows.
4:2:1:55. Now when the gods drove away the Asura-Rakshas, they could not drive away these two; but whatever (sacrificial) work the gods performed, that these two disturbed, and then quickly fled.
4:2:1:66. The gods then said, 'Contrive ye how we shall drive away these two!' They said, 'Let us draw two cups (of Soma juice) for them: they will come down to us, and we shall seize them and drive them away.' They accordingly drew two cups (of Soma) for them, and they both came down, and, having seized them, they (the gods) drove them away 2. This is why (the two cups) are drawn for Sanda and Marka, but are offered to deities.
4:2:1:77. Also Yâgñavalkya said, 'Should we not rather draw them for the deities, since that is, as it were, the sign of conquest 3?' In this, however, he merely speculated, but he did not practise it.
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4:2:1:88. Now some make this the puroruk formula of the Sukra, 'He, the longing, light-enveloped, urged the daughters of the dappled (cloud) along the measurer of the welkin,'--saying, 'We thus make it like him that burns yonder, in that he says "the light-enveloped."'
4:2:1:99. But let him make this one the puroruk formula of the Sukra (Vâg. S. VII, 12; Rig-veda V, 44, I), 'In the olden way, in the former way, in every way, in this way (drawest thou) supremacy from him, the barhis-seated, and the bliss-attaining,'--for the eater corresponds to this (Sukra cup), and the eater is supreme hence he says, 'Supremacy from him, the barhis-seated, bliss-attaining,'--and onward strength drawest thou from him, the roaring 1, the swift, that winneth those 2 through which thou waxest strong.--Thou art taken with a support: thee for Sanda!'--With 'This is thy womb: protect manhood!' he deposits (the cup); for to this one corresponds the eater, and the man (hero) is the eater: hence he says, 'This is thy womb: protect manhood!' He deposits it on the south part (of the mount), for it is in that direction that yonder (sun) moves.
4:2:1:1010. Thereupon he draws the Manthin with (Vâg. S. VII, 16;
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[paragraph continues] Rig-veda X, 123, 1), 'He, the longing 1, light-enveloped 2, urged the daughters of the dappled 3 on the measurer of the welkin 4: him the bards kiss like a child with songs at the union of the waters and the sun.--Thou art taken with a support: thee to Marka!'
4:2:1:1111. He mixes it with (barley) meal: the reason why he mixes it with meal is this. Varuna once struck king Soma right in the eye, and it swelled (asvayat): therefrom a horse (asva) sprung; and because it sprung from a swelling, therefore it is called asva. A tear of his fell down: therefrom the barley sprung; whence they say that the barley belongs to Varuna. Thus whatever part of his eye was injured on that occasion in (that part he now restores him and makes him whole by means of this (barley): therefore he mixes (the libation) with meal.
4:2:1:1212. He mixes it with (Vâg. S. VII, 17; Rig-veda X, 61, 3), 'At whichever offerings ye two, rushing swiftly as thought, accept with favour the songs--he, the manly, who by the reeds of this (one) hath seasoned 5 in the hand the
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[paragraph continues] (object of his) desire;'--with 'This is thy womb: protect the creatures!' he deposits it (on the north part of the mound); for to this (graha) corresponds the food, and these creatures, the people, are food: hence he says, 'This is thy womb: protect the creatures!'
4:2:1:1313. There are two sprinkled and two unsprinkled chips of the sacrificial stake 1: the Adhvaryu takes a sprinkled and an unsprinkled one; and in like manner the Pratiprasthâtri takes a sprinkled and an unsprinkled one. And the Adhvaryu takes the Sukra, the Pratiprasthâtri the Manthin.
4:2:1:1414. The Adhvaryu cleanses (his cup) with the unsprinkled chip, with, Swept away is Sanda!' In like manner the Pratiprasthâtri with, 'Swept away is Marka!' Thus even while drawing (the cups), they drive away the two Asura-Rakshas. With 'May the Sukra-sipping gods lead thee forward!' the Adhvaryu walks out (of the cart-shed); with 'May the Manthin-sipping gods lead thee forward!' the Pratiprasthâtri: thus they lead forward those two (libations) to the deities.
4:2:1:1515. Behind the Âhavanîya fire they put their (right) elbows together, and deposit (the cups) on the high altar: the Adhvaryu on the right hip, and the Pratiprasthâtri on the left--without quitting their hold of them--with 'Unassailable art
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thou!' whereby they make the high altar unassailable by evil spirits; for they are about, in walking round it, to pass by the fire: hereby, then, they propitiate it, and so the fire does not injure them, while they walk round it on different sides 1.
4:2:1:1616. The Adhvaryu walks round it (on the north side) with (Vâg. S. VII, 13), 'Abounding in heroes, producing heroes'--for to this (libation) corresponds the eater, and the hero is the eater: hence he says, 'Abounding in heroes, producing heroes!'--'encompass thou 2 the sacrificer with growth of wealth!' By saying 'Encompass thou the sacrificer with growth of wealth!' he invokes a blessing upon the sacrificer.
4:2:1:1717. And the Pratiprasthâtri walks round (on the south side) with (Vâg. S. VII, 18), 'Abounding in creatures, producing creatures'--for to this (libation) corresponds the food, and the creatures, the people, are the food: hence he says, 'Abounding in creatures, producing creatures,'--'encompass thou the sacrificer with growth of wealth!' By saying 'Encompass thou the sacrificer with growth of wealth!' he invokes a blessing on the sacrificer.
4:2:1:1818. They step out (from the altar) after closing the two (cups with their hands): thereby they make them invisible; whence no one sees yonder sun and moon when they go forward (eastwards). Having gone round to the front (of the stake), they uncover (the cups), and offer them while standing in front: thereby they make them visible; whence every one
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sees yonder sun and moon when they go backwards. Hence also no one sees the seed which is cast forwards, but every one sees what is produced backwards.
4:2:1:1919. They put their elbows together behind the sacrificial stake, unless the fire should blaze up 1; but. if the fire blaze up, they may join their elbows in front of the stake,--the Adhvaryu with, 'The Sukra (bright), uniting with the sky, with the earth, with the brightly shining;' the Pratiprasthâtri with, 'The Manthin, uniting with the sky, with the earth, with the manthin-shining.' Thus they make these two (cups) the resting-places of the eyes, and join the two eyes together: whence these two eyes are joined together with bones all round 2.
4:2:1:2020. The Adhvaryu throws the unsprinkled stake-chip outside (the altar) with, 'Cast out is Sanda!' and in like manner the Pratiprasthâtri with, 'Cast out is Marka!' Thus they drive away the two Asura-Rakshas before the offerings.
4:2:1:2121. Thereupon the Adhvaryu throws the sprinkled stake-chip on the Âhavanîya with, 'Thou art the abode of the Sukra!' and in like manner the Pratiprasthâtri with, 'Thou art the abode of the Manthin!' These two (chips), forsooth, are the kindlers of the eyes,--he kindles the eyes therewith; whence these eyes are kindled.
4:2:1:2222. Thereon he mutters (Vâg. S. VII, 14), 'May
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we be the preservers of thine unbroken manhood and prosperity, O divine Soma!' This is the benediction of that performance: he thereby invokes a blessing.
4:2:1:2323. He then calls (on the Agnîdh) for the Sraushat, and says, 'Urge thou for Indra the Soma-draughts brought forward, the pure, sweet-flowing, of the morrow's morning feast!' As the Vashat is uttered, the Adhvaryu offers; then the Pratiprasthâtri; then the cup-bearers (kamasâdhvaryu).
4:2:1:2424. Those two offer while standing in front (of the fire); for these two (libations) are the eyes: thus they put those eyes in the front; and hence these eyes are in the front.
4:2:1:2525. They offer while standing on both sides of the stake; for what the nose is, that is the sacrificial stake: hence these two eyes are on both sides of the nose.
4:2:1:2626. Being consecrated by Vashat, these two (libations) are offered with a prayer. Now it is because the entire Savana is offered after these two (libations) that they attain to this (distinction) 1; and the reason why the entire Savana is offered after them, is that they are most distinctly Pragâpati's own: for they are the eyes, and the eye is the truth, and Pragâpati is the truth;--this is why the entire Savana is offered after them.
4:2:1:2727. He offers with,' This is the first consecration, assuring all boons: he is the first, Varuna,
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[paragraph continues] Mitra, Agni;--he is the first, Brihaspati, the wise: to that Indra offer ye the liquor, Hail 1!'
4:2:1:2828. Now when he offers with, 'This is the first--he is the first,' it is just as with cast seed; for the eyes doubtless are formed first 2 hence he offers with, 'This is the first--he is the first'
4:2:1:2929. He then gives directions:--'Let the Hotri's cup advance! let the Brahman's, the Chanters’, the Sacrificer's (cups) advance! Ye cup-bearers of the fire-priests 3, approach and fill up (the cups) with pure Soma!'--this is a composite direction. Having gone round (to behind the high altar) the Pratiprasthâtri pours his residue (of Soma) into the Adhvaryu's (Sukra) vessel; whereby he makes the food pay tribute to the eater. The Adhvaryu pours it into the Hotri's cup for drinking; because the draught belongs to the utterer of the Vashat; for the Vashat is the breath, and that breath has, as it were, departed from him while uttering the Vashat. Now the draught is breath: thus he puts that breath back into him.
4:2:1:3030. And the reason why they do not take those
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two (cups) behind 1, but do so take the other cups, is that those two are the eyes. The residue (of Soma), then, he pours into the Hotri's cup.
4:2:1:3131. They now fill up the cups of the fire-priests. For those residues 2 are remains of oblations, insufficient for offering: he now fills them up again, and thus they become sufficient for offering: therefore they fill up the cups of the fire-priests.
4:2:1:3232. Thereupon they make the fire-priests offer together 3. Now the fire-priests combined convey
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the sacrifice to the gods,--it is them he thereby satisfies together, thinking, 'Satisfied and pleased they shall convey the sacrifice to the gods;' therefore they make the fire-priests offer together.
4:2:1:3333. When (the libation of) the first, or last 1 fire-priest has been offered, he addresses them (Vâg. S. VII, 15), 'Let the priests’ offices be satisfied, they that have obtained a good sacrifice of sweet drink; they that are well-pleased, when they have obtained good offering with Svâhâ!' for this is the satisfaction of the priests’ (offices). Thereupon he approaches (to the Hotri's hearth) and sits down with his face to the west, with 'The Agnîdh hath sacrificed!' for on this occasion the Agnîdh sacrifices last of those that sacrifice: hence he says, 'The Agnîdh hath sacrificed.'

Footnotes

278:3 This is how Sâyana takes the passage: sukragrahas tapati sokati dîpyata iti tasya sukranâmadheyam. It is doubtless the correct interpretation, though the pronouns 'esha' and 'etad' might lead one to refer them to the sun.
279:1 The one that is to be eaten (âdyah).
279:2 Muir, O. S. T. ii, p. 386, translates apa-han by 'to smite,' which would seem to suit this passage much better than the ordinary meaning 'to beat off, repulse, eject;' but see paragraph 20. The corresponding version of the legend in Taitt. S. VI, 4, 10 has 'apa-nud (to drive away).'
279:3 Thus this passage is interpreted by Sâyana, who refers to Pân. III, 3, 161 (samprasne liṅ) and VIII, 2, 97 (vikâryamânânâm p. 280 plutah). Possibly, however, 'no svid' many have to be separated from what follows: 'by no means! for deities we should draw them,' &c. The Kânva text reads, 'no svit khalu devatâbhya eva grihniyâmeti viditam hîdam iti, tad u tan mîmâmsâm eva kakre nety u tak kakâra.'
280:1 The Rig-veda reads 'girâ (through song)' instead of 'dhunim.'
280:2 Viz. waters, juice, sap. Professor Ludwig supplies 'plants.' This verse is extremely obscure.
281:1 Vena, according to Roth and Grassmann, refers to the Gandharva, as the representative of the rainbow. This view is, however, rejected by Ludwig. The entire hymn is extremely and purposely obscure.
281:2 Gyotir-garâyu, lit. 'having light for his chorion, or placenta.'
281:3 Prisnigarbhâh, lit. 'those who have the dappled (cloud) for their womb (or, are contained therein);' apparently the rain-drops.
281:4 Ludwig identifies the measurer of the welkin with the moon (Soma). Grassmann takes it in the sense of 'in measuring through the air.'
281:5 The verse is manifestly corrupt. Professor Ludwig omits the accent in 'asrînîta,' thus taking it out of the relative clause; but p. 282 even thus, no satisfactory sense, it seems to me, can be extracted from this line. When the Soma is mixed with milk or some other substance (as meal) two stalks of (kusa) reed-grass are laid on the cup, the accessory substance being then poured through them. Kâty. IX, 6, 9-10.
282:1 In paragraphs 13-31 the libations from the Sukra and Manthin cups are anticipated. For their proper place in the actual performance, see note to IV, 3, 1, 1.
283:1 The Petersburg Dictionary takes 'vi-pari-i' in the sense of to turn round.' Cf. Kâty. IX, 10, 8; 'vividham dakshina uttaratas ka paribhogam ishyantau (!),' Sâyana.
283:2 Or, 'walk round to the sacrificer.'
284:1 The sacrificial stake stands immediately in front of the high altar and fire. 'Yadi tato ’gnir nodbâdheta,' Kânva text.
284:2 That is, the cups represent the sockets of the eyes, and the libations the eyes themselves. Perhaps, however, we ought to translate, 'whence these eyes are joined together (so as to be) on both sides of the bone,' the sacrificial stake representing the bone or bridge of the nose. See paragraph 25.
285:1 'And because these two (libations), having been consecrated by Vashat, are offered with a mantra, therefore they attain this (distinction) that the entire Savana is offered after them; and the reason why the entire Savana is offered after them, is that these two are its eyes,' &c.
286:1 Or, according to Mahîdhara, 'To that Indra offer ye the liquor with Svâhâ!' The Pratiprasthâtri makes his libation after the Adhvaryu. The Kânva texts read, 'When the Vashat has been uttered, the Adhvaryu offers, then the Pratiprasthâtri; then the others offer;' and, according to Kâty. IX, II, 2, the Kamasâdhvaryus make libations from the cups of the nine Kamasins (see note 2, next page) with, 'This to Indra' at the Vashat, and This to Agni' at the Anu-vashat. These libations are evidently referred to in paragraph 31.
286:2 ? Sasvad dha vai retasah siktasya sambhavatas kakshushî eva prathame sambhavatas tasmâd v evam gapati; Kânva rec.
286:3 'Sadasyânam hotrânam.' The subordinate priests to whom the dhishnyas (except that of the Hotri) belong, both those in the Sadas and the Âgnîdhra. See page 148, note 4.
287:1 That is, to the Sadas, for the priests to drink from.
287:2 Viz. the residues in the kamasas of the Hotrakas. The filling (by the Unnetri) of the cups of the Kamasins--Hotri, Brahman, Udgâtri, (and Sacrificer); Prasâstri, Brâhmanâkhamsin, Potri, Neshtri, and Âgnîdhra; that of the Akhâvâka remains empty for the present--takes place before the libations from the Sukra and Manthin grahas. Their cups are filled by the Unnetri with Soma-juice from the Pûtabhrit, with an 'underlayer' and final 'sprinkling' or 'basting' of 'pure' Soma from the Dronakalasa. Previous to the filling, the Adhvaryu calls on the Maitrâvaruna to 'recite to (those cups) being drawn,' the latter then reciting the hymn, Rig-veda I, 36, while the cups are filled. When the Sraushat is about to be pronounced by the Agnîdh for the Sukra and Manthin libations, the cup-bearers lift (udyam) the cups, and, after the Pratiprasthâtri has made his libation, they also pour some Soma-juice into the fire. The cup-bearers of the first four Kamasins do so twice (and then take their cups back to the Sadas), the others only once. Thereupon the cup-bearers of these last five--the so-called Hotrakas, or subordinate Hotris--are summoned again, and their cups having been filled up with 'pure' Soma, the Adhvaryu makes, after the Sraushat, two more libations from each at the Vashat and Anuvashat respectively. For the offering-formulas and Anuvashatkâras, see Âsv. V, 5, 18-19. Holding the Agnîdh's cup in his hand, he then goes to the Sadas and sits down facing the Hotri, whereupon they drink together the Soma in the dvidevatya cups.
287:3 The phrase 'hotrâh (fem.) samyâgayanti' is apparently analogous to the 'patnîh samyâgayanti' [they perform the Patnîsamyâgas, or, make the wives (of the gods) participate in the sacrifice] of the p. 288 Haviryagña. See part i, p. 256. Indeed Mahîdhara identifies the hotrâs with the metres of the offering-formulas, thus treating them as a kind of deities.

SECOND BRÂHMANA.

4:2:2:11. The Âgrayana graha, forsooth, is his self (body, trunk), and as such it is his all; for this self is one's all. Therefore he draws it by means of this (earth), for of her is the bowl 2, and with a bowl he draws this (libation); and this (earth) is all, as this
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graha is all: hence he takes it by means of this (earth).
4:2:2:22. He draws it full; for the 'full' means all, and this graha is all: therefore he draws it full.
4:2:2:33: He draws it for the All-gods; for the All-gods are all, and this graha is all: therefore he draws it for the All-gods.
4:2:2:44. He draws it at all (three) Soma feasts; for the (three) feasts mean all, and this graha is all: therefore he draws it at all the feasts.
4:2:2:55. And if the king (Soma) become exhausted, they extend him from out of that (bowl), make him issue therefrom; for the Âgrayana is the body, and from the body all these limbs issue. Therefrom they draw at the end the Hâriyogana cup 1: whereby the sacrifice is established at the end in this resting-place, the body (or its own self).
4:2:2:66. Then as to why it is called Âgrayana. His speech which he restrains, on taking up that press-stone 2, spoke out again first at this (libation); and because it spoke out first (agre) at this (libation), therefore this is called the Âgrayana 3.
4:2:2:77. It was from fear of the evil spirits that (the gods) restrained their speech. Previously to this he draws six grahas, and this is the seventh: for there are six seasons in the year, and the year is all.
4:2:2:88. And all being conquered and free from danger and injury 4, the gods now first uttered speech; and
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in like manner does he first utter speech now that everything is conquered and free from danger and injury.
4:2:2:99. He now draws it from that (stream of Soma 1) with (Vâg. S. VII, 19; Rig-veda I, 139, 11), 'Ye Gods, who are eleven in heaven, who are eleven on earth, and who are eleven dwelling in glory in the (aerial) waters: do ye graciously accept this sacrifice!--Thou art taken with a support: thou art Âgrayana, a good firstling (sv-âgrayana)!' Hereby he makes that speech of renewed vigour; whence he speaks therewith in a different way, while yet the same, in order to avoid sameness; for were he to take it with, 'Thou art Âgrayana, thou art Âgrayana,' he would commit (the fault of) sameness: therefore he says, 'Thou art Âgrayana, a good âgrayana.'
4:2:2:1010. 'Guard the sacrifice! guard the lord of the sacrifice!' whereby he utters freed speech, meaning to say, 'Protect the sacrifice! protect the sacrificer!' for the lord of the sacrifice is the sacrificer. 'May Vishnu-guard thee with his might! guard thou Vishnu!' whereby he utters freed speech--Vishnu being the sacrifice--'May the sacrifice
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protect thee with its power! protect thou the sacrifice!'--'Guard thou the Soma feasts all around!' whereby he means this very graha, because that belongs to all (three) Soma feasts 1.
4:2:2:1111. Having then wrapped up (the bowl in) a fringed filtering-cloth, he utters 'Hiṅ!' Now that same speech (Vâk, fem.), being unsupported, lay exhausted. By means of the 'Hiṅ' the gods infused breath into that exhausted speech, for the 'Hiṅ' is breath, the 'Hiṅ' is indeed breath: hence one cannot utter the sound 'hiṅ' after closing his nostrils. By means of that breath she rose again, for when one who is exhausted takes breath, he rises again. And in like manner does he now infuse breath into the exhausted speech by means of the 'Hiṅ,' and through. that breath she rises again. Thrice he utters the 'Hiṅ,' for threefold is the sacrifice.
4:2:2:1212. He then says (Vâg. S. VII, 21), 'Soma becometh pure!' For that (speech) which, for fear of the Asura-Rakshas, they (the gods) did not utter, he now utters and reveals when all is conquered and free from danger and injury: therefore he says, 'Soma becometh pure.'
4:2:2:1313. 'For this priesthood, for this nobility'--whereby he means to say, 'for the priesthood as well as for the nobility for the Soma-pressing sacrificer he becometh pure;' whereby he means to say, 'for the sacrificer.'
4:2:2:1414. Here now they say, 'Having said this much, let him deposit (the cup); for as much as the priesthood, and the nobility, and the people are, so much
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means this All, since Indra and Agni are this All 1: hence, having said this much, let him deposit (the cup).'
4:2:2:1515. Let him, nevertheless, say this more, 'For sap and pith he becometh pure,'--by saying 'for sap' he means to say 'for rain;' and 'for pith' he says with a view to that pith or juice which springs from rain;--'for the waters and plants he becometh pure,' this he says for the waters and plants;--'for heaven and earth he becometh pure,' this he says for those two, heaven and earth, whereon this All rests;--'for well-being he becometh pure,' whereby he means to say 'for good.'
4:2:2:1616. Here now some say, 'for spiritual lustre he becometh pure;' but let him not say so, for in saying 'for this priesthood,' he says it with a view to spiritual lustre. With, 'Thee for the All-gods! this is thy womb: thee for the All-gods!' he deposits (the cup); for it is for the All-gods that he draws it. He deposits it in the middle (of the mound); for this is his trunk, and that trunk is, as it were, in the middle. On the right (south) side of it is the Ukthya bowl, and on the left side the Âditya bowl.

Footnotes

288:1 The order of the dhishnya-priests is (1. Hotri), 2. Prasâstri (Maitrâvaruna), 3. Brâhmanâkhamsin, 4. Potri; 5. Neshtri, 6. Akhâvâka--the fires of all of whom are in the Sadas--and 7. the Agnîdh (in the Âgnîdhra fire-house). The Akhâvaka, however, is for the present excluded from offering.
288:2 Viz. inasmuch as the bowl is made of clay,--asyâh prithivyâh sakâsât sthâlî bhavati utpadyate; Sây. The Âgrayana, Ukthya, and Dhruva grahas are drawn in a sthâlî (pot or bowl).
289:1 See IV, 4, 3, 2.
289:2 The Upâmsusavana, cf. III, 9, 4, 6.
289:3 The primary meaning seems to be 'firstling.' For the Âgrayaneshti, or offering of first-fruits, see part i, p. 369.
289:4 Or perhaps, 'and their entire conquest being free from danger and injury;' or, 'security and peace (abhayam anâshtram) having p. 290 been completely gained.' Cf. IV, 3, 3, 5; also III, 6, 3, 11; 8, 1, 9; 8, 2, 3.
290:1 The Âgrayana is taken rather from two streams of Soma, viz. from that poured by the sacrificer from the Hotri's cup into the Dronakalasa, and from another poured out by the Unnetri, and consisting either of Soma taken from the Âdhavanîya or, according to others, of the residue of the Upâmsu libation, which had been temporarily kept in the Âgrayana bowl (see p. 255, note 2), and has to be emptied by the Unnetri into some other vessel, when that bowl is about to be used for the Âgrayana libation. See Kâty. IX, 6, 15 comm.
291:1 The Âgrayana libation is repeated at the midday as well as at the evening feast.
292:1 On Indra and Agni, as the divine representatives of the two privileged castes, see part i, Introd. p. xvi seq.

THIRD BRÂHMANA.

4:2:3:11. That Ukthya (graha), forsooth, is his undefined breath (vital air) 2, and as such it is that self of his; for the undefined breath is the self; it is his
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vital energy. Hence he draws it by means of this (earth), because of her is the bowl, and he draws it with a bowl;--for undecaying and immortal is this (earth), and undecaying and immortal is the vital energy; therefore he draws it by means of this (earth or bowl).
4:2:3:22. He draws it full; for full means all, and the vital energy means all: therefore he draws it full.
4:2:3:33. That Dhruva (graha) 1, forsooth, (also) is his vital energy; by it his body is held together, and the joints are knit together. For (when) the last cup has not yet been drawn from that (Soma juice in the Ukthya vessel) for the Akhâvâka priest,
4:2:3:44. Then he takes the king (Soma) down (from the cart) 2, and pours one third of the Vasatîvarîs (into the Âdhavanîya trough). Thus the joint unites; for, indeed, he makes (the Ukthya cup) the first of the second pressing (Soma feast), and the last of the first: that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus.
4:2:3:55. In like manner at the midday pressing: (when)
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the last cup has not yet been drawn therefrom for the Akhâvâka priest, he pours (the remaining) one-third of the Vasatîvarî (into the Âdhavanîya). Thus the joint unites; for, indeed, he makes it the first of the second pressing, and the last of the first pressing 1: that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus. And because his body is thereby held together, therefore this (graha) is his vital energy.
4:2:3:66. This (Ukthya graha) is the cow of plenty, Indra's special portion. At the morning feast he (the Adhvaryu) divides it for three songs of praise 2, and at the midday feast for three,--this makes six times, for there are six seasons, and the seasons mature all wishes here on earth: for this reason, then, this (libation) is the cow of plenty, Indra's special portion.
4:2:3:77. He draws it without (reciting) a puroruk; for the puroruk is a song of praise, since the puroruk is a Rik, and the song of praise is Rik; and the libation is Sâman; and what other (formula) he mutters, that is Yagus. Formerly these same (puroruk verses) were apart 3 from the Riks, apart from the Yagus, and apart from the Sâmans.
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4:2:3:88. The gods said, 'Come, let us place them among the Yagus: thus this science will be still more manifold.' Accordingly they placed them among the Yagus, and thenceforward this science was still more manifold.
4:2:3:99. And the reason why he draws this (graha) without a puroruk, is that the puroruk is praise, (being) a Rik, and the song of praise is Rik; and in that he divides it for recitations, thereby indeed it becomes possessed of a puroruk: hence he draws it without a puroruk.
4:2:3:1010. Now he draws it from that (stream of Soma 1), with (Vâg. S. VII, 22), 'Thou art taken with a support: thee for Indra, possessed of the great (chant), possessed of vigour,'--for Indra is the deity of the sacrifice; wherefore he says 'thee for Indra;' and by 'possessed of the great (chant), possessed of vigour,' he means to say 'for him, the strong;'--'I take (thee) the song-pleasing,' for he indeed takes it for songs of praise;--'what great vigour is thine, O Indra'--whereby he means to say, 'what strength is thine, O Indra'--'for that (I take) thee! for Vishnu--thee!' for he takes it for the life of the sacrifice: hence he says, 'for that--thee! for Vishnu--thee!' With, 'This is thy womb: thee for the songs of praise!' he deposits it; for he indeed takes it for songs of praise.
4:2:3:1111. He distributes it 2 with, 'Thee, the
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god-pleasing 1, I take for the gods, for the life of the sacrifice.' He who would perform it in this manner would assume the command 2; but let him rather distribute it to the respective deities.
4:2:3:1212. With, 'Thee, the god-pleasing, I take for Mitra and Varuna, for the life of the sacrifice!' (he takes the portion) for the Maitrâvaruna priest;--for in verses to Mitra and Varuna they (the Udgâtris) chant praises for this (libation); and he (the Hotri) afterwards recites verses to Mitra and Varuna for the sastra, and offers with a verse to Mitra and Varuna.
4:2:3:1313. With, 'Thee, the god-pleasing, I take for Indra, for the life of the sacrifice!' (he takes the portion) for the Brâhmanâkhamsin; for in verses to Indra praises are chanted for this (libation); and verses to Indra are afterwards recited as a sastra, and offering is made with a verse to Indra.
4:2:3:1414. With, 'Thee, the god-pleasing, I take for Indra and Agni, for the life of the sacrifice!' (he takes the portion) for the Akhâvâka; for in verses to Indra and Agni praises are chanted for this (libation); and verses to Indra and Agni are afterwards recited as a sastra, and offering is made
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with a verse to Indra and Agni. With, 'Thee . . . . for Indra,' he performs at the midday feast, for the midday feast is sacred to Indra.
4:2:3:1515. Now the Karakâdhvaryus 1 divide (the Ukthya libation into three portions), with 'Thou art taken with a support: thee, the god-pleasing, I take for the gods; (thee) the praise-pleasing, for praises, agreeable to Mitra and Varuna!'--with 'This is thy womb: thee to Mitra and Varuna!' he (the Karakâdhvaryu) deposits it; and with 'Thou art a re-offering' he touches the sthâlî.
4:2:3:1616. 'Thou art taken with a support: thee, the god-pleasing. I take for the gods; (thee) the praise-pleasing, for praises,--agreeable to Indra!--This is thy womb: thee to Indra!' thus he deposits it; and with 'Thou art a re-offering' he touches the sthâlî.
4:2:3:1717. 'Thou art taken with a support: thee, the god-pleasing, I take for the gods; (thee) the praise-pleasing, for praises,--agreeable to Indra and Agni!--This is thy womb: thee for Indra and Agni!' thus he deposits it. He does not at this (third portion) touch the sthâlî with 'Thou art a re-offering.' '. . . . Thee for Indra!' he says each time at the midday feast, for the midday feast is sacred to Indra.
Twice he touches the sthâlî with 'Thou art a re-offering;' and silently he puts it down the third time.
4:2:3:1818. But, in order to avoid sameness (of performance), let him not take it out with the 'support;' nor let him deposit it in the 'womb;' for this (Ukthya
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libation) has at first been taken with the 'support,' and it has at first been deposited in the womb;--and were he now also to take it with the 'support,' and deposit it in the 'womb,' he would assuredly commit (the fault of) sameness. And as to his touching the sthâlî with 'Thou art a re-offering,' he will indeed again take a libation therefrom. Let him not heed this, but let him put down (the vessel) silently.

Footnotes

292:2 We ought doubtless, with the Kânva text, to read 'prânah' instead of 'âtmâ.'
293:1 See IV, 2, 4, 1 seq.
293:2 At the end of the morning feast the Soma in the Ukthya bowl (sthâlî) is poured into the Ukthya cup (pâtra) in three portions; and part of each having been offered, the remaining juice is drunk by the Hotri's assistants, viz. the Prasâstri, Brâhmanâkhamsin, and Akhâvaka. Each of these potations is preceded by the chanting of an âgya-stotra, and the recitation of the âgya-sastra (see next page, note 2). But before the portion of the last-named priest is poured into his cup (kamasa), fresh Soma-plants are taken down from the cart for the midday pressing; one half of the remaining Vasatîvarî water (or one third of the original quantity) being also poured into the Âdhavanîya trough. See III, 9, 2, 3.
294:1 That is to say, the last (thing) of the first of the last two pressings, or of the midday pressing.
294:2 Uktha, lit. 'recitation,' is the old term for 'sastra' (IV, 3, 2, 1 seq.). Regarding the three sastras of the Hotrakas, for the recitation of which the Ukthya graha is divided between those priests, see notes on IV, 3, 1, 25; 3, 3, 19.
294:3 The Kânva text reads thrice 'abhyardhe.' Regarding the puroruk formulas see p. 268, note 1.
295:1 See p. 256, note 1.
295:2 That is, he pours, for each of the three assistant priests, his respective portion into the Ukthya-pâtra. This distribution does not however take place till the end of the morning performance; see note to IV, 2, 2, 4; 3, 1, 25.
296:1 Or, the god-prospering (i.e. the one prospering the gods), devâvî.
296:2 Prasâsanam kuryât. The same phrase occurs I, 9, I, 24, where I translated 'will ensure dominion,'--probably wrongly, though I am by no means sure of the correct meaning. Sâyana there seems to take it in the sense of 'he bids (the gods grant his request), thus having chiefly his own interest in view'--'prasâsyante ’to devâh prârthyamânâ iti prasâsanam parusham syât sâkshât svârthaparatvam kuryâd ity arthah.' The Kânva text reads, 'let him not divide (the libation) with this (formula), for he who divides it thus--prasâsanam kuryât.' Perhaps he means to say, that by using that formula one would put oneself above the gods. At I, 9, 1, 14 'one would give orders (to the gods)' is probably the right translation.
297:1 Such is the rule (sthiti); but the Karakâdhvaryus divide it in this way.' Kânva text. The formulas of the Taitt. S. I, 4, 12, and Maitrây. S. I, 3, 14, differ from the above; perhaps the Kâthaka is referred to; see v. Schroeder, M. S. I, p. 36, note 3.

FOURTH BRÂHMANA.

4:2:4:11. That (opening of) vital air of his which is in front, that, forsooth, is the Vaisvânara (graha); and that which is behind is the Dhruva. Formerly, indeed, both these grahas, the Dhruva and Vaisvânara, were drawn; and even now one of them is still drawn, to wit, the Dhruva 1. And if he acquire a knowledge of that (Vaisvânara graha) either from the Karakas, or from anywhere else, let him pour it into the sacrificer's cup; but this (Dhruva graha he pours) into the Hotri's cup 2.
4:2:4:22. Now, what part of him there is below the navel, that part of his self, that vital energy of his, is this (Dhruva): hence he draws it by means of this (earth), because of her is the bowl (sthâlî) 3, and with a bowl he draws it;--for undecaying and immortal is this (earth), and undecaying and immortal is the vital energy: therefore he draws it by means of this (earth).
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4:2:4:33. He draws it full; for full means all, and the vital energy means all: therefore he draws it full.
4:2:4:44. He draws it for (Agni) Vaisvânara; for Vaisvânara ('he that belongs to all men') is the year, and the vital energy (life) is the year: therefore he draws it for Vaisvânara.
4:2:4:55. Having been drawn at the morning pressing, it reposes apart from that time: thus he guides him (the sacrificer) safely through all the pressings.
4:2:4:66. Let him not pour it (into the Hotri's cup) during the chanting; for, verily, were he to pour it out during the chanting, the sacrificer would not live through the year.
4:2:4:77. He pours it out during the recitation of the sastra; whereby he guides him safely over the twelvefold chant of praise: thus he obtains ever continued life, and thus does the sacrificer live long. Therefore the Brâhman should sit through the praise of Agni (Agnishtoma) 1; till the offering of this (libation) he must not slip away 2--nor must he
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discharge urine: thus he obtains the full life--for this (libation) is his life--thus he reaches the full (measure of) life.
4:2:4:88. For, what part of him there is below the navel, that part of his self is this (Dhruva libation). Hence were he to slip away or discharge urine before the offering of this (libation), he would discharge the Dhruva (the firm, constant one): hence, lest he should discharge the Dhruva, he sits through the praise of Agni. This, indeed, applies only to the sacrificer 1, for this (libation) is part of the sacrificer's self.
4:2:4:99. He sits through the praise of Agni 2;--for Soma is glory: hence they both approach, he who partakes of the Soma and he who does not,--they approach, forsooth, to behold that glory. And thus indeed the Brahmans, having crept near together, take unto them that glory, when they drink (the Soma);--and verily whosoever, knowing this, drinks (Soma), becomes glorious 3 indeed.
4:2:4:1010. Now, those same (priests) having, while gliding along 4, deposited that glory in him who sits through (celebrates) the praise of Agni, they glide along and turn away from that glory 5: having thus encompassed it, he again takes that glory unto himself;--
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verily, whosoever, knowing this, sits through (celebrates) the praise of Agni, he passes away after becoming the most glorious of these (men).
4:2:4:1111. Now, the gods and the Asuras, both of them sprung from Pragâpati, were contending for this sacrifice--their father Pragâpati, the year,--saying, 'Ours he shall be! ours he shall be!'
4:2:4:1212. Then the gods went on singing praises and toiling. They devised this Agnishtoma feast, and by means of this Agnishtoma feast they appropriated the entire sacrifice and excluded the Asuras from the sacrifice. And in like manner does this (sacrificer), by means of this Agnishtoma feast, now appropriate the entire sacrifice, and exclude his enemies from the sacrifice: therefore he celebrates the Agnishtoma.
4:2:4:1313. Having drawn it (the Dhruva graha), he deposits it with the northern cart 1, lest he should confound the vital airs, for the grahas are vital airs: now the other grahas he deposits on the raised (mound), but this one (he deposits) after pushing (the dust) aside without leaving as much as a blade of grass between 2.
4:2:4:1414. For those (other cups of Soma) are that part of his body from the navel upwards, and above, as it were, is what is from the navel upwards, and above, as it were, is what is raised: therefore he deposits
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[paragraph continues] (the others) on the raised (mound), and this one (he deposits) after pushing (the dust) aside without leaving as much as a blade of grass between.
4:2:4:1515. For this (cup of Soma) is that part of his body from the navel downwards; and below, as it were, is what is from the navel downwards; and below, as it were, is what (one deposits) after pushing (the dust) aside and leaving not so much as a blade of grass between: therefore he deposits this (Dhruva graha) after pushing (the dust) aside, without leaving so much as a blade of grass between.
4:2:4:1616. Now, that sacrifice which is being performed is Pragâpati, from whom these creatures on earth have been born,--and indeed even now they are born after this (sacrifice). The creatures that are born therefrom after those (libations) which he deposits on the raised (mound), stand on this (earth) with something different from their own self,--for those which stand on hoofs indeed stand on this (earth) with something different from their own self. And when he deposits this (Dhruva cup) after shifting aside (the dust), and not leaving so much as a blade of grass between,--the creatures that are born thereafter from this (sacrifice), stand on this (earth) with their own self, namely, men and wild beasts 1
4:2:4:1717. Moreover, on the one hand, in throwing up (the mound) he puts upon this (earth) something different from it; and those creatures that are born from this (sacrifice) after those (libations) which he deposits on the raised (mound), they stand on this (earth) with something different from their own self, namely, with hoofs.
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4:2:4:1818. And, on the other hand, they offer in the Âhavanîya 1 a sacrificial cake, parched barley-grains, porridge, sour curds, and clotted curds,--this is like pouring (food) into one's mouth. But this (libation) remains apart, (being) of one form like water. Hence while he eats the multiform food with that mouth (the fire), he lets flow from that opening the uniform (libation) like water. Then as to why it is called Dhruva.
4:2:4:1919. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. The Asura-Rakshas assailed them from the south, and overturned those southern cups of Soma,--even that southern Soma-cart they overturned; but that other (cart) they could not overturn: the northern cart then kept the southern cart steady 2. And because they could not overturn that (northern cup) therefore it is called Dhruva (firm) 3.
4:2:4:2020. They indeed watch over it; for this (cup of Soma) is the head of Gâyatrî, Gâyatrî being the sacrifice,--there are twelve chants (stotra) and twelve recitations (sastra): that makes twenty-four, and of twenty-four syllables consists the Gâyatrî. This cup of Soma is her head; but the head means excellence, for the head indeed means excellence: hence people say of him who is the best man of a place, that 'so and so is the head of such and such a place.' And, indeed, the best man would come to harm, if this
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[paragraph continues] (cup) were to come to harm; and, the best man being the sacrificer, they watch (this cup) lest the sacrificer should come to harm.
4:2:4:2121. Moreover, this (graha) is Gâyatrî's calf, Gâyatrî being the sacrifice,--there are twelve chants and twelve recitations: that makes twenty-four, and of twenty-four syllables consists the Gâyatrî. This is her calf;--when they watch it, then they watch these calves for the sake of the milking: 'as they yield this milk, even so may this Gâyatrî yield all the sacrificer's wishes,'--this is why they watch it.
4:2:4:2222. And when both the Adhvaryu and the Pratiprasthâtri walk out (of the cart-shed) and (afterwards) enter (again) 1, it is as if (a cow) were to come with the calf tied to her. They come to this cup of Soma, and he (the Adhvaryu) pours it out; whereby he lets loose the Gâyatrî: 'Made over to the sacrificer, may this Gâyatrî yield all his desires!' for this reason he pours it out.
4:2:4:2323. He pours it (into the Hotri's cup 1) with (Vâg. S. VII, 25), 'The firm Soma I pour out--or, I take--with firm mind and speech: now may Indra make our people of one mind, free from enemies!' whereby he means to say, 'so that Indra may make these our creatures, the people, of one mind and free from enemies, for their happiness and glory and nourishment!'
4:2:4:2424. Here now he draws it from that (stream of Soma) 2, (Vâg. S. VII, 24; Rig-veda VI, 7, 1), 'Agni
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[paragraph continues] Vaisvânara, the crest of heaven, the disposer of the earth, born in the sacred rite, the wise all-ruler, the guest of men,--him the gods have begotten as a vessel for their mouth. Thou art taken with a support: thou art firm (Dhruva), of firm abode, the firmest of the firm, the most solidly founded of the solid! This is thy womb--thee for Vaisvânara!' therewith he deposits it after pushing (the dust) aside, and not leaving so much as a blade of grass between: for he indeed takes it for (Agni) Vaisvânara.

Footnotes

298:1 'Formerly they took these two separately, as Dhruva and Vaisvânara; but now they take them as one only.' Kânva text.
298:2 Both these libations are reserved for the evening feast.
298:3 See p. 288, note 2.
299:1 ? Tasmâd brâhmano ’gnishtomasat syât. The obvious meaning of this sentence is, 'hence the celebrator of the Agnishtoma should be a Brahman,' or, perhaps, 'hence a Brâhman should celebrate the Agnishtoma;' but I do not see how it can have that meaning here, without at least a double-entendre in the term 'agnishtomasad,' Agnishtoma in that case ('the praise of Agni') referring both to the sacrifice generally and to the chanting (stoma or stotra). See next note. My MS. of Sâyana's commentary (from the library of the Mahârâga of Bikaner) has unfortunately an omission here.
299:2 Viz. from the Sadas; 'nihsarpet,' Kânva text. The verb sarp, 'to glide or creep,' is used technically of a peculiar noiseless mode of leaving (nihsarp) the Sadas and returning thither (prasarp or pratisarp, see paragraph 10), and respectfully approaching the dhishnya fires. If it has to be taken here in that sense, the first prohibition would seem to refer to the Hotri (cf. Ait. Br. II, 21, where the question is argued whether or not the Hotri ought to p. 300 proceed to the chanting-place with the other priests, and is decided in the negative); since the sacrificer, to whom the second prohibition refers (Kâty. IX, 6, 23), goes along with them, according to IV, 2, 5, 4. According to the commentary on Kâty. IX, 6, 33, in performing the sarpana the priests and sacrificer should move along sitting at the morning feast; walking with bent bodies at the midday feast; and walking upright at the evening feast.
300:1 Tad u tad ya; amânasyaiva. Kânva text.
300:2 Or, he indeed becomes a celebrator of the Agnishtoma.
300:3 The Kânva text has 'yasasvî.'
300:4 See p. 99, note 2.
300:5 The Kânva MS. (W.) reads, 'agnishtomasad etad yásah sannidhâyata p. 301 etasmât parâñko yasáso (sic) bhavanti' ('they turn away from that glorious one').
301:1 The dhruva-sthâlî is placed just in front of the northern prop.
301:2 Lit. not putting a blade of grass between (the sthâlî and the ground on which it stands). Cf. Kâty. IX, 2, 18. Apparently he is to shift the sthâlî along the ground from the khara to the place where it is to stand, all grass and other objects being thus removed between this vessel and those standing on the mound ('vyuhyaitam na trinam kanântardhâya,' Kânva text).
302:1 Svâpada, lit. 'dog-footed' beasts.
303:1 See IV, 2, 5, 15 seq.
303:2 'They (the gods) then made the southern cart firm from (or by means of) the northern cart.' Kânva text.
303:3 It is more probable that the Dhruva (firm, constant) derives its name from the fact that it remains intact till the very end of the Agnishtoma, as suggested in the Petersburg Dictionary.
304:1 Viz. at the evening feast, when the Adhvaryu pours the Soma from the Dhruva-sthâlî into the Hotri's cup (paragraph 23).
304:2 See p. 256, note 1. The preceding paragraphs anticipate the future rites regarding this libation, the original drawing of which is only now described.

FIFTH BRÂHMANA.

4:2:5:11. Having drawn the cups of Soma, and gone out (of the cart-shed to the high altar) 1, he offers the oblation of drops 2. The reason why he offers the oblation of drops is this. Whatever drops of that (Soma) are spilt here, to them he now wishes a safe journey to the Âhavanîya, for the Âhavanîya is the resting-place of offerings: this is why he offers the oblation of drops.
4:2:5:22. He offers with (Vâg. S. VII, 26; Rig-veda X, 17, 12), 'Whatever drop of thine leapeth
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away, whatever stalk of thine,'--whatever particle (of Soma) is spilt, that is a drop, that indeed he means; and by 'whatever stalk of thine' he mentions the stalk;--'stone-pressed, from the lap of the press-bowls;' for pressed by the stone 1 it leaps away from the two press-bowls;--'be it from the Adhvaryu or from the strainer,'--for it leaps away either from the Adhvaryu's hands or from the strainer,--'that I offer unto thee in my mind consecrated by Vashat, Hail!' whereby it becomes for him as an offering consecrated by Vashat.
4:2:5:33. Thereupon the Adhvaryu takes two stalks of grass from the covered altar. The two Adhvaryus 2 proceed first (to the chanting-place beside the pit), as the out-breathing and in-breathing of the sacrifice; then the Prastotri, as the voice of the sacrifice; then the Udgâtri, as the self (or body), the Pragâpati, of the sacrifice; then the Pratihartri, either as the physician or the through-breathing 3.
4:2:5:44. The Sacrificer holds on to those five priests from behind 4, for as much as those five priests are, so much is the whole sacrifice, the sacrifice being fivefold: hence the Sacrificer thereby holds on to the sacrifice.
4:2:5:55. He (the Adhvaryu) then throws one of the two
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stalks of grass forward towards the pit 1, with, 'Thou art the ascent of the gods!' for when the gods through the sacrifice attained to the heavenly world, it was from that pit that they went upwards to the heavenly world: he thus makes the sacrificer look along the road to heaven.
4:2:5:66. He then throws down the other stalk in front of the chanters, silently, for those chanters represent the hymn of praise (stotra), Pragâpati (the sacrifice),--he (Pragâpati) draws to himself everything here, and takes possession of everything here: it is to him that that stalk is offered, and thus he does not draw the Adhvaryu to himself, and take possession of him. And when they mutter 2,--for the chanters mutter now 3,--
4:2:5:77. Then he bespeaks the chant, saying, 'Soma becometh pure!' He bespeaks the chant right off 4, and they chant right off; for these chants, the Pavamânâh 5, are directed towards the gods, since
p. 308
the gods thereby attained to the heavenly world right off (straightway): therefore he bespeaks the chant right off, and right off they chant.
4:2:5:88. With 'Turn ye back 1!' (he bespeaks) the other chants (viz. the Dhuryas), and turning back (or repeating) they chant the Dhuryas 2, for the latter
p. 309
are directed towards these creatures: whence creatures are produced here repeatedly.
4:2:5:99. And as to why they chant the Bahishpavamâna here (near the kâtvâla). In the beginning, forsooth, yonder sun was here on earth 1. The seasons embraced him and ascended from hence to the heavenly world: there he burns firmly established
p. 310
in the seasons. And in like manner do the priests thereby embrace the sacrificer and ascend from hence to the heavenly world: this is why they chant the Bahishpavamâna h ere.
4:2:5:1010. The Bahishpavamâna 1 chant truly is a ship
p. 311
bound heavenwards: the priests are its spars and oars, the means of reaching the heavenly world. If there be a blameworthy one, even that one (priest) would make it sink: he makes it sink, even as one who ascends a ship that is full would make it sink. And, indeed, every sacrifice is a ship bound heavenwards: hence one should seek to keep a blameworthy (priest) away from every sacrifice.
4:2:5:1111. Thereupon, when the chanting is over 1, he
p. 312
utters this speech,--'Agnîdh, spread the fires! strew the barhis! Prepare the cakes! go on with the victim!' The Agnîdh spreads the fires, that is to say, kindles them 1; he strews that barhis 2, thinking, 'When the barhis is strewn, I will offer to the gods on the kindled (fire).'--'Prepare the cakes,' he says, because he is about to proceed with the cakes; and, 'Go on with the victim,' because he is about to get ready the victim 3.
4:2:5:1212. Having again entered (the cart-shed) he draws the Âsvina graha 4. Having drawn the Âsvina graha he goes out and girds the sacrificial stake 5; and having girt the stake he gets ready the victim: he thereby puts flavour (juice) into him (Soma--the sacrificer).
4:2:5:1313. Having been slain at the morning feast, it continues being cooked till the evening feast; whereby he puts flavour (juice) into the whole sacrifice, imbues it with flavour.
4:2:5:1414. Let him therefore, at the Agnishtoma, slay a (victim) sacred to Agni, for there is harmony when, at the Agnishtoma, he slays a (victim) for Agni. If
p. 313
it be an Ukthya sacrifice, let him slay one to Indra and Agni in the second place, for songs of praise (uktha) 1 refer to Indra and Agni. If it be a Shodasin sacrifice, let him slay one to Indra in the third place, for the sixteenfold chant (shodasin) 2 means Indra. If it be an Atirâtra, let him slay one to Sarasvatî in the fourth place, for Sarasvatî is speech, and speech (vâk, fem.) is female, as the night (râtri, fem.) is female: he thus duly distinguishes the forms of sacrifice 3.
p. 314
4:2:5:1515. Thereupon he proceeds with (the offering of) the cakes of the Soma feast. Now Soma is a god, for Soma was in the heaven;--'Soma, forsooth, was Vritra; the mountains and stones are his body: thereon grows that plant called Usânâ,' said Svetaketu Auddâlaki; that they bring hither and press.'
4:2:5:1616. Now when he slays the victim, he thereby puts flavour into it; and when he proceeds with (the offering of) the Soma feast cakes, he puts sap into it: thus it becomes Soma for him.
4:2:5:1717. They all belong to Indra; for Indra is the deity of the sacrifice: that is why they all belong to Indra.
4:2:5:1818. And as to why there are a cake, parched barley-grain, a porridge, sour curds, and clotted curds,--it is that those who are the deities of the sacrifice shall be well-pleased.
4:2:5:1919. For, when one has eaten cake here, he wishes, 'I should like to take parched grains, I should like to eat porridge, I should like to eat sour curds, I should like to eat clotted curds!' All these (are Objects of one's) wishes: it is in order that those who are the deities of the sacrifice shall be well-pleased. Now as to why that offering of clotted curds (payasyâ) is prepared only at the morning libation, and not at the two other libations (Soma feasts).
4:2:5:2020. The Gâyatrî, forsooth, bears the morning libation (to the gods), the Trishtubh the midday libation, and the Gagatî the evening libation,--but, then, the Trishtubh bears the midday libation, not alone, (but) with both the Gâyatrî and the Brihatî 1; and the Gagatî (bears) the evening libation, not alone,
p. 315
[paragraph continues] (but) with the Gâyatrî, the Kakubh, and Ushnih, and the Anushtubh 1.
4:2:5:2121. The Gâyatrî alone bears singly the morning libation,--with those two sets of five (paṅkti) 2, the set of five chants, and the set of five oblations: there are four Âgya (chants) 3 and the Bahishpavamâna is the fifth,--the Paṅkti metre is five-footed with that paṅkti of chants, not alone, the Gâyatrî bears the morning libation.
4:2:5:2222. To Indra belongs the cake, to the two bay steeds the parched grains (dhânâh) 4, to Pûshan the porridge (karambha), to Sarasvatî the sour curds (dadhi), and to Mitra and Varuna the clotted curds (payasyâ) 5,--the Paṅkti is five-footed--with that paṅkti of oblations, not alone, the Gâyatrî bears the
p. 316
morning libation (to the gods): for the sake of completing that paṅkti, that oblation of clotted curds to Mitra and Varuna is prepared only at the morning libation, and not at the two other libations.

Footnotes

305:1 The libations (grahas) having been taken, and the remaining Nigrâbhyâ water, mixed with Soma-juice, poured from the Hotri's cup into the Dronakalasa (p. 256, note 1), the Adhvaryu, Pratiprasthâtri; Prastotri, Udgâtri, Pratihartri, and Sacrificer walk out of the Havirdhâna shed, each following one touching the hem of the garment of the one before him, and betake themselves to the altar.
305:2 The viprud-homa, an expiatory oblation for the Soma spilt during the pressing, consists of a prakaranî spoon full of ghee. According to Âsv. V, 2, 6, and Lâty. I, 11, 9, it would seem that each of those taking part in the Sarpana (see p. 299, note 2) makes two oblations (called 'pravritta-homa' by Lâty. Sr. and Pañkavimsa Br.).
306:1 'Grâva-kyuta' seems to be taken by the author in the sense of set in motion by the (pressing) stone.' The Rig-veda reads 'bâhu-kyuta;' also 'dhishanâyâh' instead of 'dhishanayoh.'
306:2 That is, the Adhvaryu and his assistant, the Pratiprasthâtri.
306:3 Ait. Br. II, 20 enumerates Adhvaryu, Prastotri; Pratihartri; Udgâtri, and Brahman (see also Âsv. V, 2, 4-5); the Lâtyây. Sûtra I, 11, Adhvaryu, Prastotri, Udgâtri; Pratihartri, Brahman, and Sacrificer.
306:4 That is, each holds on to the hem of the garment of the one who precedes him.
307:1 The Udgâtris (chanters) also throw stalks of grass to the south with their left hands, with the text, Pañkav. I, 3, 3.
307:2 And when he thinks 'they have muttered' (atha yadâ manyate ’gâpishur iti)--for the chanters mutter now. Kânva text.
307:3 For the mantras the Udgâtris have to mutter on this occasion, previous to the chanting, see Tândya Br. I, 3, 4-6. The recitation of the Âgyasastra, by the Hotri, succeeding the chanting of the Bahishpavamâna-stotra, is likewise preceded by a prayer muttered by that priest, for which see Ait. Br. II, 38; Âsv. V, 9.
307:4 That is, without repeating that formula, in the same way as the Pavamâna chants are performed without repeating single verses. See p. 308, note 2.
307:5 The first stotra at each pressing is called pavamâna (purifying, i.e. during the chanting of which the Soma becomes clarified), viz. the Bahishpavamâna at the morning, the Mâdhyandina pavamâna at the midday, and the Ârbhava (or tritîya) pavamâna at the evening pressing. The other stotras are called Dhurya, 'to be harnessed, belonging to or forming a team.' For the correspondence between the stotra and sastra, see p. 325, note 2.
308:1 This is Sâyana's interpretation of 'upâvartadhvam,' instead of 'draw near,' as translated by me at I, 5, 2, 12. He is probably right in connecting it with the repetitions which certain verses have to undergo in the dhurya-stotras.
308:2 There are many different stomas, or forms of chanting stotras, named from the number of verses produced in each form (generally by repetitions of certain verses). Those required for the Shadaha and Dvâdasâha (see IV, 5, 4, 1 seq.) are: trivrit (9), pañkadasa (15), saptadasa 07), ekavimsa (21), trinava (27), trayastrimsa (33), katurvimsa (24), katuskatvârimsa (44), and ashtakatvârimsa (48). The first four of these are those most frequently used, and the only ones used at the Agnishtoma. All these stomas, with one exception (24), have two or more different varieties or arrangements, called vishtuti, differing from one another either in the order in which the several verses are to be chanted, or in regard to the number of repetitions which the corresponding verses have to undergo. Besides, stomas are generally performed in three turns or rounds, paryâya, consisting of a triplet of verses (some of which may have to be repeated more than once), and preceded by the sound 'hum' (Hiṅkâra). Thus the first Âgyastotra, Sâmav. II, 10-12, (consisting of three verses, a, b, c,) is to be performed in the pañkadasa-stoma; that is, the three verses have to be so treated, by repetitions, as to produce fifteen verses in three turns. Now, as there are three different varieties of performing the pañkadasa-stoma, the stotra might be chanted in one or other of the following three arrangements:--

1.	Hum	a a a	b	c	this form is called 'pañka-pañkinî,' i.e. consisting of five in each row.
	Hum	a	b b b	c
	Hum	a	b	c c c
Or 2.	Hum	a a a	b	c	('apârâ' or 'other, second').
	Hum	a	b	c
	Hum	a	b b b	c c c
	p. 309
Or 3.	Hum	a	b	c	this form is called 'udyatî,' or the ascending one.
	Hum	a	b b b	c
	Hum	a a a	b	c c c

The three paryâyas of a stoma (or vishtuti) show each three subdivisions (viz. a a a--b--c. being those of the first paryâya above), called vishtâva. When the Udgâtris are about to commence a chant, the Prastotri spreads in their midst a cloth, doubled up so that the unwoven fringe lies over the selvage, either towards the east or north. Thereon he marks the subdivisions of the rounds, by means of sticks (kusâ), a span long, of some kind of wood suitable for sacrifice, split lengthways along the pith (the bark being left outside) and somewhat pointed at one end, then smeared over with some fragrant substance, and wrapped up singly in pieces of the same kind of cloth as that spread on the ground. The marking of the vishtâvas, or subdivisions, takes place at the end of the prastâva or prelude (see next page, note 1) in this way, that each vishtâva is marked by as many sticks as the corresponding verse has to be repeated; those of the first vishtâva being laid down with the point to the north, then behind or west of them those of the second turn with the point to the west, and behind them those of the third turn with the point to the north. Thereupon those of the other two rounds are laid down in the same way, each turn north of the preceding one. Hence the arrangement of sticks for the first of the above varieties of the pañkadasa-stoma would be three straight, one across, one straight; one straight, three across, one straight; one straight, one across, three straight.
With the exception of the Bahishpavamâna, the chanting is performed in the Sadas by the side of the Udumbara post (see III, 6, 1, 2 seq.), the latter being likewise enclosed in a cloth of the above description, wrapt round it from left to right, with the unwoven fringe towards the top.
309:1 Cf. Tândya Br. VI, 7, 24.
310:1 The Bahishpavamâna-(stotra), or 'outside-pavamâna,'--so called because (on the first day of a Soma-sacrifice) it is performed outside the altar (commentary on Pañkav. Br. VI, 8, 10-11; or outside the Sadas, Sây. on Sâmav. S. p. 47),--is chanted in the Trivrit, or threefold, stoma; consisting, as it does, of three gâyatrî triplets (Sâmav. II, 1-9 for the Agnishtoma), and none of its verses being chanted more than once. This stoma has three different varieties, viz. the udyatî, or ascending mode, the first turn of which consists of the first verses of the three triplets, the second turn of the second verses, and the third turn of the last verses, hence a¹ a² a³--b¹ b² b³--c¹ c² c³; the parivartinî, or reverting mode, following the natural order, a¹ b¹ c¹--a² b² c²--a³ b³ c³; and the kulâyinî, or web-like mode, performed in the order a¹ b¹ c¹-b² c² a²--c³ a³ b³. Cf. Haug, Transl. Ait. Br. p. 237, where, however, these forms are described quite differently. The term used for the natural order of verses in the parivartinî vishtuti is 'parâkî,' i.e. thitherwards, straight off. From the statement in paragraph 7 above, that 'they chant straight off (parâk),' one might therefore infer that that particular mode of chanting ought to be used for the Bahishpavamâna-stotra; but the term 'parâk' may also be taken as referring to each of the several verses being chanted 'straight off,' without any repetition. Haug, Transl. Ait. Br. p. 120 note, remarks: 'Each of these verses is for the purpose of chanting divided into four parts: Prastâva, i, e. prelude, the first being preceded by hum̃, to be sung by the Prastotar; Udgîtha, the principal part of the Sâman, preceded by Om, to be chanted by the Udgâtar; the Pratihâra, i.e. response [? rather check, stop; cf. IV, 3, 4, 22], introduced by hum̃, to be chanted by the Pratihartar; and the Nidhana, i.e. finale, to be sung by all three. To give the student an idea of this division, I here subjoin the second of these rikas in the Sâman form, distinguishing its four parts:--
[The connected rik form is: Abhi te madhunâ payo--atharvâno asisrayur--devam devâya devayu.]
'Prastâva: abhi te madhunâ payom.
'Udgîtha: om âtharvâno asisrâdeyurvam devâyadâ. p. 311
'Pratihâra: hum âvâyo.
'Nidhana: sâm.
The Nidhanas, i.e. finales, are for the nine Pavamâna-stotra verses the following ones: sât, sâm, suvâh, idâ, vâk, and â (for the four last verses).' See also Burnell, Ârsheyabr. p. xlv seq.
311:1 Lâty. I, 12; II, 1; Tândya Br. VI, 7 seq. give the following details: The Prastotri takes the prastara (bunch of grass, representing the Sacrificer) from the Adhvaryu and says, 'Brahman, we will chant, O Prasâstar!' The Brahman and Maitrâvaruna having given their assent (Âsv. V, 2, 12-14). the Prastotri hands the prastara to the Udgâtri. The latter touches his right thigh with it (or bends his right knee thereon) and 'harnesses' (introduces) the chant by the formula, 'with Agni's fire, with Indra's might, with Sûrya's brilliance, may Brihaspati harness thee,' &c. (Tândya Br. I, 3, 5); whereupon he mutters, 'I will make food,' &c. (ib. 6); and after looking towards the pit and a vessel of water and the sun. he commences the chant. The three chanters are seated west of the Adhvaryu and Pratiprasthâtri (who look towards them), viz. the Udgâtri facing the north, the Prastotri the west, and the Pratihartri the south (or south-east). To the west of them are seated three, four, or six subordinate singers, or choristers (upagâtri), who accompany the chanting in a deep voice with the sound 'Ho.' When the chant is completed, the Udgâtri says, 'I have made food,' and makes the sacrificer mutter the formula, 'Thou art a falcon,' &c. (Pañk. Br. I, 3, 8); whereupon he takes a stalk of grass from the prastara, cuts off the top and bottom, so as to make it of the length of four thumbs’ breadths, and throws it into the pit with, 'If it has been chanted,' &c. (ib. II, 1, 8). They then pour out the vessel of water into the pit, with, 'I send you to the sea,' &c., and make 3, 5, 7 or 9 steps northwards outside the altar, p. 312 whereupon they betake themselves to the Âgnîdhrîya. During the chanting, the Unnetri pours the Soma-juice from the Âdhavanîya trough through the strainer into the Pûtabhrit.
312:1 The Agnîdh takes burning coals from the Âgnîdhrîya fire, and puts them on the dhishnya hearths, in the order in which they were raised. See p. 148, note 4.
312:2 He spreads a layer of (ulapa) grass along the 'spine' (the line from the middle of the back to the middle of the front side) of the altar.
312:3 Pasum hy âlipsyamâno (!) bhavati. Kânva MS.
312:4 Having taken this cup of Soma or libation (with the formula, Vâg. S. VII, 11) from the Drona-kalasa or the Pûtabhrit, he makes the sacrificer eye the several cups and Soma vessels, as set forth IV, 5, 6, 1 seq.; the Âsvina being looked at sixth in order (or fourth of the grahas), not tenth (as was its order of drawing). See IV, 1, 5, 16.
312:5 See III, 7, 1, 19 seq.
313:1 Or, the (three) Uktha-stotras (Sâmav. II, 55-62) and sastras, the characteristic feature of the Ukthya sacrifice. Cf. p. 325, note ; and IV, 6, 3, 3.
313:2 The Shodasi-stotra (Sâmav. II, 302-304) chanted in the ekavimsa stoma is the characteristic stotra of the Shodasin sacrifice. The term meaning 'having a sixteenth' (viz. stotra), it evidently refers originally to the sacrifice, and has then also been applied to the stotra and sastra. See also Haug, Ait. Br. Transl. p. 255, note 2.
313:3 On this occasion the same rites are performed as at the sacrifice of the Agnîshomîya buck (III, 6, 4, 1 seq.), viz. from the girding of the stake (III, 7, 1, 19) to the election of the Hotri (III, 7, 4, 9). Then the other priests are elected, viz. Adhvaryu (and Pratiprasthâtri), the Prasâstri (Maitrâvaruna), the Brâhmanâkhamsin, the Potri, the Neshtri, the Âgnîdhra, and finally the sacrificer himself; after which each of them makes two election oblations (pravritahoma) of ghee, the first with, 'May I be well-pleasing to Speech, well-pleasing to the Lord of speech: O divine Speech, what sweetest, most pleasing speech is thine, therewith endow me! Hail to Sarasvatî!' the second with, 'May the holy Sarasvatî, of abundant powers, rich in devotion, accept favourably our sacrifice!' Thereupon they proceed with the animal offering up to the offering of the omentum (vapâ) and cleansing (III, 8, 2, 30); after which all the eighteen priests and the sacrificer perform the Sarpana (see p. 299, note 2), that is, they step up to the eight dhishnya hearths (with formulas Vâg. S. V, 31 a-d; 32 a-d respectively), the Adhvaryu then pointing out the Âhavanîya, the Bahishpavamâna place, the Kâtvâla, &c. (with Vâg. S. V, 32 e seq.); and touching the Sadas and its door-posts, and addressing Sûrya (the sun), the Ritvigs (officiating priests) and dhishnya hearths (with V, 33-34). Kâty. IX, 8, 8-25. For the duties of the Udgâtris, see Lâty. Sr. II, 2, 10 seq.
314:1 For the metres of which the Mâdhyandina-pavamâna stotra is composed, see p. 333, note 1.
315:1 The Ârbhava or Tritîya-pavamâna stotra, Sâmav. II, 39-52 (see note on IV, 3, 5, 24), is made up of five parts, composed chiefly in the Gâyatrî, Kakubh, Ushnih, Anushtubh, and Gagatî metres respectively. It is chanted in the Saptadasa-stoma, the seventeen verses being obtained in the following way. The Gâyatrî triplet (II, 39-41) is chanted twice, in the Gâyatra and Samhita tunes, making six verses. Then verses 42 and 44 once each, in the Sapha and Paushkala tunes respectively. Then the triplet II, 47-49 twice, in the Syâvâsva and Ândhîgava tunes (six verses). And finally the triplet II, 50-52 once, in the Kâva tune (three verses). This makes together seventeen verses. Verses 43, 45, and 46 of the Samhita are omitted in the chanting.
315:2 Paṅkti means both 'a set of five,' and the paṅkti metre, consisting of five octosyllabic feet.
315:3 See p. 325, note 2.
315:4 Taitt. Br. I, 5, 11 assigns them to the Asvins, for the reason that they performed cures therewith.
315:5 These five sacrificial dishes, called savanîyâh (or aindrâh) purodâsâh, are placed together in one vessel (pâtrî)--the purodâsa proper, or rice-cake to Indra, being placed in the centre--and oblations are made from them to the respective deities at one and the same time, two pieces being cut from each dish into the guhû for the chief offering, and one piece from each into the upabhrit p. 316 spoon, for the svishtakrit. While cutting the portion he calls on the Maitrâvaruna to 'Recite (the invitatory prayer) of the cakes of the morning feast for Indra!' The anuvâkyâ (Rig-veda III, 52, 1) having been recited by the Maitrâvaruna, the Adhvaryu steps to the fire, calls on the Âgnîdhra for the Sraushat formula (see I, 5, 2, 16, with note), and thereupon on the Maitrâvaruna to Urge the cakes of the morning feast brought forward for Indra!' That priest then urges, 'Let the Hotri pronounce the offering prayer to Indra! May Indra with his bays eat the grain! [O Hotar, pronounce the offering prayer!]' Whereupon the Hotri recites, We who worship (part i, p. 142, note),--May Indra with his bays eat the grains, with Pûshan the porridge; with Sarasvatî, with Bhâratî, the sour curds, with Mitra and Varuna the clotted curds! [cf. Ait. Br. II, 24; Taitt. Br. I, 5, 11; Âsv. V, 4, 3] Vaushat!' when the Adhvaryu pours the oblation into the fire. For the oblation to Agni Svishtakrit the invitatory prayer is Rig-Veda III, 28, 1, and the offering formula 'Havir agne vîhi,' 'graciously accept the offering, O Agni!' The offerings completed, the dishes of sacrificial food. are placed on the Hotri's hearth.

 

 

(My humble salutations to the translator Sreeman Julius Eggeling for the collection)