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.
 198 5ATAPATHA-BRAHMAJVA. for the omentum and fat of
the buck!' He then lays (another) piece of gold on (the omentum)
and bastes it twice with ghee above. 27. The reason why there is a
piece of gold on both sides is this. When they offer the victim in the
fire they slay it ; and gold means immortal life : hence it (the victim)
rests in immortal life. And so it rises from hence, and so it lives ; for
this reason there is a piece of gold^ on both sides. Having called for
the Sraushaf, he says (to the Maitravarwia.), ' Prompt (the Hotrz to
recite the offeringprayer ^ on) the omentum and fat of the buck for
Agni and Soma !' He does not say, '. . . (the omentum and fat)
brought forward ;' when the Soma has been pressed he says,
'brought forwards' He offers when the Vasha^ has been
pronounced. 28. Having offered the omentum, he lays the two spits
together and throws them after (the omentum into the fire), with,
'Consecrated by Svaha, go ye to t)rdhvanabhas^ son of the Maruts!'
He does so, thinking, ' Lest these two wherewith we have cooked
the omentum should come to nought.' 29. The reason why they
perform with the omentum is this. For whatever deity the victim is
seized, that same deity he pleases by means of that fat (part) ; and
that same deity, thus pleased with that fat, waits ^ The Kawva text
has ' hirawyajalka (masc.) ' here and elsewhere. 2 The anuvakya and
ya^ya for the omentum are Rig-veda I, 93, I and 5 respectively. ^
At the animal offerings on the Soma-days he adds to his praisha
(order) the word ' prasthitam,' lit. standing before (the altar). Katy.
VI, 6, 27. See also S. Br. IV, 4, 3, 9. * Urdhvanabhas, 'he who drives
the clouds upwards' (or, keeps the clouds above), or, perhaps, 'he
w^ho is above (in) the welkin,' is apparently a name of Vayu, the
wind. Cf. Ill, 6, i, 16.
 Ill KANDA, 8 ADHYAYA, 3 BRAHMAA^A, 2. 1 99 patiently
for the other sacrificial dishes being cooked ; this is why they
perform with the omentum. 30. They then cleanse themselves over
the pit^ For in quieting and cutting up (the victim) they wound it ;
and water being a means of soothing, they now soothe it by means
of water, heal it by means of water ; therefore they cleanse
themselves over the pit. Third BRAHMAiVA. 1. For the same deity for
which there is a victim, he subsequently prepares a sacrificial cake 2.
The reason why he subsequently prepares a cake is this. Rice and
barley, truly, are the sacrificial essence of all animals (victims) ^;
with that same essence he now completes that (victim) and makes it
whole. This is why he subsequently prepares a sacrificial cake. 2.
And why he proceeds with that cake after performing (offering) with
the omentum is this. It is from the middle (of the victim) that this
omentum is pulled out, and from the middle he now completes that
(victim) by means of that sacrificial essence and makes it whole ;
therefore he proceeds with that cake after performing with the
omentum. The relation of ^ They do so with the mantra, Va^. S. VI,
17 (Atharva-veda VII, 89, 3; cf. Rig-veda I, 23, 22 ; X, 9, 8). ^ The
technical name of this cake to Indra and Agni is pa^upurodaja
(animal-cake). The anuvakya and y%ya for the chief oblation, are
Rig-veda I, 93, 2 and 6 respectively ; for the Svish/akn"t, III, I, 23,
and III, 54, 22 ; Asv. Ill, 8, i ; 5, 9. For a similar performance,
described in detail, see note on III, 2, 5, 22. ^ On the sacrificial
essence passing successively from man into the horse, the ox, the
goat, and finally into the rice and barley, see I, 2, 3, 6-7.
 200 ^ATAPATHA-BRAHMAA^A. this (cake to the animal
offering), indeed, is one and the same everywhere ; that cake is
prepared after (and supplementary to) a victim. 3. Thereupon he
cuts up the victim : ' Move thrice \ and make the heart the
uppermost of the thrice-moved!' thus (he says to the slaughterer),
for threefold is the sacrifice. 4. He then instructs the slaughterer : '
If one ask thee, " Is the sacrificial food cooked, O ^Samitar ?" say
thou only "Cooked!" not "Cooked, reverend sir !" nor " Cooked,
forsooth ! " ' ' The order of proceeding is not quite clear from the
context, and seems to have puzzled the later ritualists. From Katy.
VI, 7-8 it would seem that the author of the Sutras means the
performance of the cake-offering to go on simultaneously with the
cutting up of the victim (and the cooking of the portions and
roasting of the beast). The comm. on Katy. VI, 7, 29, however,
protests against this arrangement as contrary to the order laid down
in the Brahmawa; and insists especially on the ' atha (now)' at the
beginning of this paragraph. This particle is, however, often used in
a vague sense ; as very frequently when, after sketching the chief
course of performance, the author turns back to fill in the details.
There seems also a difference of opinion as to the exact meaning of
the above direction given by the Adhvaryu to the 6'amitar after (as
would seern) the portions have been cooked. The commentator on
Katy. VI, 8, i apparently takes ' tri/^ pra/^yavaya ' in the sense of '
shake thrice ' or * turn thrice.' Saya«a, on the other hand, explains it
as meaning that the Samitri is to divide the portions into three parts,
according to whether they are destined for the chief offerings, or the
Svish/akrit, or the by-offerings (?). As the direction cannot refer to
the taking out of the portions from the cooking-vessel (ukha) it
would seem that the ^'amitar is either to move (shake) the vessel
itself, or to stir the contents, perhaps hereby separating the
respective portions. The Ka«va text reads, Tri/i pra/^yavayad ity
uttame pra/^yava uttamardhe hr/dayaw^ kurutad iti. The heart,
when done, is to be removed from the spit and laid on the portions;
whereupon the Adhvaryu pours ghee on the portions (paragraph 8).
 in KANDA, 8 ADHYAYA, 3 BRAHMAA^A, lO. 20I 5. Having
then taken clotted ghee with the^uhu, the Adhvaryu, stepping^ up
(from the altar) to (the ^'amitra), asks, * Is the sacrificial food
cooked, O .Samitar?' 'Cooked/ he says. 'That is of the gods,' says the
Adhvaryu in a low voice. 6. The reason why he asks is this. Cooked,
forsooth, not uncooked (must be) the gods' food ; and the ^'amitr^'
indeed knows whether it is cooked or uncooked. 7. And again, why
he asks. 'I will perform with cooked (food),' so he thinks ; and if that
sacrificial food be uncooked, it is yet cooked food for the gods, and
is cooked as regards the Sacrificer ; and the Adhvaryu is guiltless ;
on the slaughterer that guilt lies. Thrice he asks, for threefold is the
sacrifice. And as to his saying, ' That is of the gods,' that which is
cooked, indeed, belongs to the gods ; therefore he says, 'That is of
the gods.' 8. The heart he bastes (with clotted ghee) first of all ; for
the heart is the self (soul), the mind ; and the clotted ghee is the
breath ; he thus puts the breath into its (the victim's) self, into its
mind ; and thus it verily becomes the living food of the gods, and
immortal for the immortals. 9. He bastes it with (Va^. S. VI, i8), '
May thy mind unite with the mind; thy breath with the breath !' He
utters no Svaha (' hail'), for this is not an oblation. They remove the
victim (from the cooking-fire) ^ 10. They take it along the back of
the pit, and ^ The Adhvaryu removes the dish northwards from the
fire, takes the portions out of it, puts them into some kind of basket,
and performs 'pra«adana' (p. 196, note 3) on them.
 202 5'ATAPATHA-BRAHMAiVA. between the sacrificial stake
and the (Ahavaniya) fire. The reason why, though it is cooked, they
do not take it across the middle' (of the altar), as they take other
sacrificial dishes, is 'lest they should bring the sacrifice in the middle
in connection with that which is cut up by limbs and mangled.' And
why they do not take it outside (the altar) in front of the stake, is
that they would thereby put it outside the sacrifice : therefore they
take (the flesh) along between the stake and the fire. When they
have put it down south (of the fire), the Pratiprasthatr/ cuts off (the
portions). There are Plaksha branches ^ (Ficus Infectoria) by way of
an upper barhis (covering of altar) ; thereon he cuts. The reason
why there are Plaksha branches by way of an upper barhis is this.
11. For when the gods, at first, seized an animal (to sacrifice),
Tvash//^ first spat upon its head, thinking, 'Surely, thus they will not
touch it!' for animals belong to Tvash/r/. That (spittle became) the
brain in the head and the marrow in the neckbone ^ : hence that
(substance) is like spittle, for Tvash/r/ spat it. Let him therefore not
eat that, since it was spitten by Tvash/rz. 12. Its sacrificial essence
flowed down and there a tree sprang up. The gods beheld it ;
wherefore it (was called) 'prakhya' (visible), for 'plaksha,' ^ Or, the
Plaksha branches with which the altar was covered on the preceding
night. See p. 120, note 3. The Ka«va text (as Taitt. S. VI, 3, 10, 2)
speaks of one Plaksha branch put on the barhis. 2 Anuka, of which
anukya is the adjective, means 'the forepart of the spinal column.'
The Ka«va text reads,— yan mastishko yad anuke ma^^a.
 Ill KAiVDA, 8 ADHYAYA, 3 BRAHMAiVA, 1 4. doubtless, is
the same as ' prakhya.' With that same sacrificial essence he now
completes it (the victim), and makes it whole : hence there are
Plaksha branches as an upper covering. 13. He then makes an
'underlayer' of ghee both in the /uhu and the upahhrzt, and in the
vasahomahavani \ and the samavattadhani ^ ; and puts a piece of
gold ^^ both in the^ihu and the upabhrz't. 14. Thereupon he
addresses (the Hotrz) for the recitation on the havis to the manota
deity ^ The reason why he addresses him for the recitation on the
havis to the manota deity is this. All the deities draw nigh to the
victim while it is immolated, thinking, ' My name he will choose, my
name he will choose ! ' for the animal victim is sacrificial food for all
deities. The minds (manas), then, of all those deities are •fixed upon
(ota) that victim ; those (minds of theirs) he thereby satisfies, and
thus the minds of the gods have not drawn nigh in vain. For this
reason he addresses him for the recitation on the havis to the
manota deity. ^ That is, the ladle used (as a substitute for the
^uhu) for ofifering the fat-liquor or gravy. See paragraph 20. 2 That
is, the vessel used for holding the cuttings (samavatta) of the i^a ;
also called ia'apatri, see part i, p. 219, note 3. ^ See p. 198, note i.
* Thereupon he says, 'Recite to the manota (deity) the invitatory
prayer for (of) the havis which is being cut in portions (havisho
'vadiyamanasya).' Kawva text; cf. Ait. Br. II, 10.— While the
sacrificial portions are being cut into the respective spoons, the
Hotrz' recites the Hymn to Agni, Rig-veda VI, i, 1-13, beginning,
'Thou, O wondrous Agni, the first thinker (manotrz) of this hymn,
wert verily the priest. . . .' From the occurrence of this word manota,
the latter has come to be the technical name both of the hymn itself
and of the deity (Agni) to whom it is recited.
 204 S'ATAPATHA-BRAHMAiVA. 15. He first makes a portion
of the hearth The reason why he first makes a portion of the heart
which is in the middle, is that the heart is the breath, since it is from
there that this breath moves upward 2 ; and the animal is breath,
for only so long does the animal (live) as it breathes with the breath
; but when the breath departs from it, it lies there useless, even (as)
a block of wood. 16. The heart, then, is the animal; thus he first
makes a portion of its very self (or soul). And, accordingly, if any
portion were omitted, he need not heed this, since it is of his entire
animal victim that the first portion is made which is made of the
heart. He therefore first makes a portion of the heart, that being in
the middle. Thereupon according to the proper order. 1 7. Then of
the tongue, for that stands out fromits fore-part. Then of the breast,
for that also (stands out) therefrom ^ Then of the simultaneously
moving (left) fore-foot \ Then of the flanks. Then of the liver. Then
of the kidneys. 18. The hind-part he divides into three parts; the
broad piece (he reserves) for the by-offerings ^ ; the middle one he
cuts into the ^uhu after dividing it in two; the narrow piece (he
reserves) for the ^ Literally, he makes a cutting of the heart
(hr/dayasya-avadyati), that is to say, he puts the entire heart into
the ^uhu as an offeringportion. 2 Etasmad dhy ayam urdhva/^
pra«a u^/^arati, Kawva rec. ^ Or, that (comes) after that (tongue):
tad dhi tato 'nvak, Ka/zva rec, * According to Katy. VI, 7, 6, it is the
foremost (or upper) joint (purvana^/aka) of the left fore-foot which
is taken. The Ka»va text has simply ' atha dosh«a-^.' ^ See in, 8, 4,
9 seq.
 Ill KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 2 2. 205 tryanga^.
Then of the simultaneously moving (right) haunch I This much,
then, he cuts into the^uhu. 19. Then into the upabhm, he makes a
portion of the upper part of the fore-foot belonging to the tryanga
(viz. the right one) ; of the (narrow piece of the) hind-part, after
dividing it in two ; and of the haunch belonging to the tryanga (viz.
the left). Thereupon he puts two pieces of gold on (the flesh
oblations in the spoons) and pours ghee thereon, 20. He then takes
the oblation of gravy ^ with(Va^. S. VI, 18), 'Thou art trembling,' for
quivering, as it were, is the broth : hence he says, ' Thou art
trembling;' — ' May Agni prepare* thee!' for the fire does indeed
cook it : hence he says, ' May Agni prepare thee!' — 'The waters
have washed thee together,' for the water indeed gathers together
that (fat) juice from the limbs : hence he says, ' The waters have
washed thee tog^ether.' 21. 'For the sweeping of the wind — thee!'
for verily yonder blower sweeps along the air, and for the air he
takes it : hence he says, ' For the sweeping of the wind (I take)
thee.' 22. 'For the speed of Pushan,' — Pushan's speed, forsooth, is
yonder (wind)^, and for that he takes it: hence he says, 'For the
speed of Pushan.' ^ Literally, the three-limbs, the technical name of
the portion for Agni Svish/akrz't. '^ For 'athaika/^arayai srone/i' the
Ka«va text reads 'athlfdhyudhasa/^ srone/i,' of the hip above the
udder. ^ Vasa, i. e. the melted fat (and juice) mixed with the water
in which the portions have been cooked, and forming a rich gravy,
offered with the Vasahomahavani. * Literally, 'mix ' — sii, this root
being here, as usual, confounded with srt, to cook. ^ Esha vava
piisha yo 'yam pavata etasma u hi grihnati, Ka«va recension.
 206 DATAPATH A-BRAHMAiVA. 23. ' From the hot vapour
may totter — ;' the hot vapour, namely, is yonder (wind), and for
that he takes it : hence he says, ' From the hot vapour may totter —
.' Thereupon he bastes it twice with ghee above. 24. He then mixes
it either with the crooked knife or with the chopping-knife \ with ' —
Confounded hatred"!' whereby he chases away from here those evil
spirits, the Rakshas. 25. The broth which is left he pours into the
Samavattadhani, and therein he throws the heart, tongue, breast,
the broad piece (of the back part), the kidneys, and the rectum. He
then bastes it twice with ghee above. 26. The reason why there is a
piece of gold on each side is this. When they offer up the victim in
the fire, they slay it, and gold means immortal life : thereby then it
rests in immortal life ; and so it rises from hence, and so it lives.
This is why there is a piece of gold on each side. 27. And because he
cuts crossways, — of the left fore-foot and the right haunch ; and of
the right forefoot and the left haunch, — therefore this animal draws
forward its feet crossways. But were he to cut straight on, this
animal would draw forward its feet (of the same side)
simultaneously : therefore he cuts crossways. Then as to why he
does not make cuttings of the head, nor the shoulders, nor the neck,
nor the hind-thighs. ^ 6'asena va par^vena va, Kawva text. ^ This
forms part of the preceding formula (as subject to the verb ' may
totter '), though the author seems to separate it therefrom, as does
Mahidhara. The meaning of the formula seems to be, 'May the
enemies perish, confounded by (?) the hot vapour !'
 Ill KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 30. 207 28. Now the
Asuras, in the beginning, seized a victim. The gods, from fear, did
not go near it\ The Earth^ then said unto them, 'Heed ye not this : I
will myself be an eye-witness thereof, in whatsoever manner they
will perform this (offering),' 29. She said, ' Only one oblation have
they offered, the other they have left over.' Now that which they left
over are these same portions. Thereupon the gods made over three
limbs to (Agni) Svish/akm, whence the Tryahga oblations. The
Asuras then made portions of the head, the shoulders, the neck, and
the hind-thighs : therefore let him not make portions of these. And
since Tvash^'rz spat upon the neck, therefore let him not make a
portion of the neck. Thereupon he says (to the Hotrz), ' Recite (the
invitatory prayer) to Agni and Soma for the havis of the buck!'
Having called for the ^'rausha/, he says (to the Maitravaru;^a), '
Prompt (the Hotrz to recite the offering-prayer ^ for) the havis of
the buck to Agni and Soma!' He does not say '(the havis) made
ready:' when the Soma has been pressed he says ' made ready.' 30.
In the interval between the two half-verses of the offering-prayer he
offers the oblation of gravy. It is from out of this that that essence
(juice) has risen upwards here, — that sap of this earth whereby
creatures exist on this side of the sky^ ; for the ^ The St.
Petersburg Diet, takes ' Na-upaveyu/z ' in the sense of 'they did not
fall in therewith; they did not feel inclined for it;' as above, III, 7, 3,
3. Saya7?a explains it by ' nopagata/^ ' (MSS. napagata^). 2 That
is, Aditi, according to the Ka«va recension. ^ The yagya. and
anuvakya are I, 93, 3 and 7 respectively. * Ito va ayam urdhva
uMkrAo raso yam idam imn/i pra^a upa^ivanty arvag divo 'sminn
antarikshe, Kmva, recension.
 2o8 S-ATAPATHA-BRAHMAiVA. oblation of gravy is sap, and
essence is sap : thus he renders the sap strong by means of sap,
whence this sap when eaten does not perish. 31. And as to why he
offers the oblation of gravy in the interval between the two half-
verses of the offering-prayer, — one half-verse, forsooth, is this
earth, and the other half-verse is yonder sky. Now between the sky
and the earth is the air, and it. is to the air that he offers : therefore
he offers the oblation of gravy between the two half-verses of the
offeringprayer, 32. He offers with (Va^. S. VI, 19), ' Drink the ghee,
ye drinkers of ghee ! Drink the gravy, ye drinkersof gravy ! thou art
the havis of the air, Hail!' With this prayer to the All-gods he offers,
for the air belongs to the All-gods : because creatures move about
here in the air breathing in and breathing out therewith, therefore it
belongs to the All-gods. As the Vasha^ (of the offering-prayer for
the meat portions) is pronounced, he offers the portions that are in
the ^uhu. 33. Thereupon, while taking clotted ghee with the ^uhu,
he says (to the Hotr/), ' Recite (the invitatory prayer) to the Lord of
the forest !' Having called for the ^'rausha/, he says (to the
Maitravaru;ja), ' Prompt (the Hotrz to recite the offering-prayer) to
the lord of the forest!' and offers, as the Vasha/ is pronounced ^
The reason why he offers to the lord of the forest (the tree) is, — he
thereby makes that thunderbolt, the sacrificial stake, a sharer (in the
sacrifice); and, the lord of the forest being Soma 2, ^ For the
formulas used with this oblation, as well as the Svish/akn't, see
Haug, Transl. Ait. Br. pp. 95-96 n,otes. ^ Or, Soma being a tree
(plant).
 Ill KAA^DA, 8 ADHYAYA, 3 BRAHMAiVA, 36. 209 he thereby
makes the victim to be Soma. And as to his offering (to the tree)
between the two oblations, he thus fills both completely : therefore
he offers between the two oblations. 34. Thereupon, while pouring
together the meat portions that are for the upabhr/t, he says (to the
Hotri), * Recite (the invitatory prayer) to Agni Svish/ak/'/t (the
maker of good offering) !' Having called for the K^raiisha/, he says
(to the Maitravaru;2a), ' Prompt for Agni Svish/akr/t !' and offers as
the Vasha/ is pronounced. 35. With what is left of the offering of
gravy, he then sprinkles the quarters, with, 'The regions, — the fore-
regions, — the by-regions, — the intermediate regions, — the upper
regions, — to the regions. Hail !' For the offering of gravy is sap :
thus he imbues all the regions with sap, and hence sap is obtained
here on earth in every region. 36. Thereupon he touches (what
remains of) the victim^: now is the time for the touching. And
whether he has touched it before, fearing ' those (evil spirits) that
hover near will tear it about,' or whether he be not afraid" of its
being torn about, let him in any case now touch (the victim). ^ This
touching takes place either before or after the invocation of Ida. (see
I, 8, 1,1 seq.), whereupon the priests and sacrificer eat their
respective portions; the straight gut being the Agnidh's, the part
above the udder (adhyudhni) the Hotrfs, the kloman (apparently the
right lung) the Brahman's, the pericardium (Ppuritit) the Adhvaryu's,
and the spleen the sacrificer's share, while the Ida. is eaten by all of
them. 2 Or perhaps, — And as to his touching it before this, (he did
so) fearing lest those (evil spirits) that hover near would tear it
about ; and even if he be not (any longer?) afraid of its being torn
about, let him now touch it in any case. The Ka«va text has simply,
— [26] P
 2IO ^-ATAPATHA-BRAHMAiVA. 37. [Va^. S. VI, 20], 'To
Indra belongeth the out-breathing: may it attend^ to every limb! To
Indra belongeth the in-breathing : it is attended to in every limb.'
Where it has been cut up limb by limb, there he heals it by means of
the out-breathing and in-breathing. — ' O divine Tvash/rz, let thine
ample (forms) closely unite together, that it be uniform what is of
different shape:' whereby he makes it completely enclosed (in its
limbs and flesh). 'May thy friends, thy father and mother^ to please
thee, joyfully welcome thee going to the gods!' Thus, having made it
whole wherever he has offered (a piece of) it, he afterwards unites it
firmly, and that body (self) of it is complete in yonder world. Fourth
BRAHMAiVA. I. Now there are three elevens at the animal offering,
— eleven fore-offerings, eleven after-offerings, and eleven by-
offerings: ten fingers, ten toes, ten vital airs, and the out-breathing,
in-breathing and through-breathing — this much constitutes man,
who is the highest of animals, after whom^ are all animals. This is
tlie time for touching ; but if he think, ' Those standing about here
will meddle with it,' he may also touch it before : but this is certainly
the time for touching. ^ The St. Petersburg Dictionary suggests that
' nididhyat ' and 'nidhita' are probably corruptions of forms from '
dha;' the Taitt. S. (I, 3, 10) having ' ni dedhyat — vi bobhuvat'
instead. Mahidhara also takes 'nididhyat' from 'dhi' in the sense of
'dha,' — ' Indra's out-breathing is infused into every limb ; Indra's in-
breathing has been infused into every limb.' The Ka«va text has ' -
nidhita/;, -nididhe.' 2 Rather, ' the mothers (or mother) and fathers.'
The Taitt. S. separates mala pitara/;, ' the mother and the fathers.' ^
That is, inferior to whom, or, after the manner of whom.
 Ill KAiVDA, 8 ADHYAVA, 4 BRAHMAiVA, 7. 211 2. Now they
say, * What, then, Is done at the sacrifice whereby the vital air is
kindly to all the limbs ?' 3. When he divides the hind-part into three
portions, — the hind-part being (an opening of the) vital air, and that
(animal) extending from thence forward, that vital air pervades it all
through. 4. And in that he cuts the hind-part into three portions, —
one third for the by-offerings, one third into the jnjihii, and one third
into the upahhrzt, — thereby the vital air is kindly to all the limbs. 5.
He alone, however, may slay an animal who can supply it with the
sacrificial essence \ And if it be lean, let him stuff into the hind-part
whatever may be left of the fat of the belly : the hind-part being (an
opening of) the vital air, and that (animal) extending from thence
forward, that vital air pervades it all through. The animal, forsooth,
is breath ; for only so long (does) the animal (live), as it breathes
with the breath ; but when the breath departs from it, it lies there
useless, even (as) a block of wood. 6. The hind-part is (part of) the
animal, and fat means sacrificial essence^: thus he supplies it with
the sacrificial essence. But if it be tender (juicy), then it has itself
obtained the sacrificial essence. 7. Thereupon he takes clotted ghee
; for twofold indeed is this (clotted ghee), — to wit, both ghee '
Saya«a takes 'medham' as apposition to ' enam,' and explains it by
'medharha, pravr/ddha,' and 'upanayet' by 'prapnuyal' (it is,
doubtless. ' zufiihren '). The Kawva text, however, reads, — Tad
ahu/i sa vai pasum labheteti ya enaw med'ia upanayed iti. ^ Gudo
vai pasuk, medo vai medhas ; this is one of many exceptions to the
rule laid down by Professor Delbriick regarding the order of subject
and predicate, Synt. Forsch., III. p. 26. Copulative sentences with a
tertium comparationis likewise do not generally conform to that rule.
P2
 2 I 2 ^ATAPATHA-BRAHMAiVA. and sour milk^ — and a
productive union means a couple : thus a productive union is
thereby effected. 8. Therewith they perform at the after-offerings.
The after-offerings mean cattle, and clotted ghee means milk :
hence he thereby puts milk into the cattle, and thus milk is here
contained (or beneficial, hita) in the cattle; for clotted ghee means
breath, because clotted ghee is food, and breath is food. 9.
Therewith he (the Adhvaryu) performs in front (on the Ahavaniya) at
the after-offerings, — whereby he puts into (the victim) that vital air
which is here in front; — and therewith he (the Pratiprasthatrz)
performs behind (the altar) at the by-offerings ^ — whereby he puts
into it that vital air which is here behind : thus two vital airs are here
contained (or beneficial) on both sides, the one above and the one
below. *io. Here now, one (Hotri) pronounces the Vashai* for two,
— for the Adhvaryu (who performs the after^ See p. 156, note 3. ^
When the priests and sacrificer have eaten their portions of the Ida,
the Agnidh fetches hot coals from the -Samitra (or, at the animal
offering connected with the Soma-sacrifice), optionally from the
Agnidhra, and puts them on the Hotri's hearth (p. 148, note 4), — or
at the ordinary animal offering (niruflyia paju), on the north hip
(north-west corner) of the altar after removing the sacrificial grass.
On these coals the Pratiprasthatrz' performs the by-offerings
(upaya^), while the Adhvar}!! performs the after-offerings
(anuy%a) on the Ahavaniya. For the by-offerings the Pratiprasthatr/
cuts the respective part and the hind-quarter (III, 8, 3, 18) into
eleven parts, and at each Vasha/ throws one piece thereof with his
hand into the fire. The recipients of the first eight and the last after-
offerings, on the other hand, are the same as those of the nine
after-offerings at the Seasonal sacrifices (part i, p. 404). The Hotr/'s
formulas for the additional two offerings, inserted before the last,
are : 9. The divine lord of the forest [10. The divine barhis of water-
plants] may graciously accept (the offering) for abundant
obtainment of abundant gift! Vausha/!' (cf. part i, p. 235; Asv.Sr. Ill,
6, 13.)
 Ill KANDA, 8 ADHYAYA, 4 BRAHMAiVA, I 7. 213 offerings)
and for him (the Pratiprasthatrz) who performs the by-offerings. And
because he offers them by (in addition to) the offering (Adhvaryu),
therefore they are called by-offerings. And in performing the by-
offerings, he produces (offspring) ^ since he performs the by-
offerings behind (the altar), and from behind offspring is produced
from woman. 11. He offers the by-offerings with (Va^. S. VI, 2 1),
'Go thou to the sea, Hail!' The sea is water, and seed is water : he
thereby casts seed. 12. 'Go thou to the air, Hail!' It is into (along) the
air that offspring is born : into the air he produces (offspring). 13. *
Go thou to the divine Savitre, Hail!' Savitr/ is the impeller of the gods
: impelled by Savitre he thus produces creatures. 14. 'Go thou to
Mitra and Varu/za, Hail!' Mitra and Varu;^a are the out-breathing
and inbreathing : he thus bestows out-breathing and inbreathing on
the creatures. 15. ' Go thou to the day and the night. Hail !' It is
through (along) day and night that offspring is born : through day
and night he causes creatures to be born. 16. 'Go thou to the
metres, Hail!' There are seven metres ; and there are seven
domestic and seven wild animals : both kinds he thus causes to be
produced. 17. 'Go thou to heaven and earth. Hail!' For, Pra^apati,
having created the living beings, * Praivaina;;? ta^ ^anayati, ' he
causes it (the victim) to be born (again),' Ka«va rec. The above
passage has apparently to be understood in a general sense, ' he
causes birth to take place among living creatures.'
 2 1 4 6'ATAPATHA-BRAHMAiVA. enclosed them between
heaven and earth, and so these beings are enclosed between
heaven and earth. And in like manner does this (offerer), having
created living beings, enclose them between heaven and earth. 1 8.
He then makes additional by-offerings (atiupaya^). Were he not to
make additional by-offerings, there would only be as many living
beings as were created in the beginning ; they would not be
propagated; but by making additional by-offerings he indeed
propagates them ; whence creatures are again born here repeatedly
^ Fifth BRAHMAivA. 1. He makes the additional by-offerings: — with
' Go thou to the sacrifice", Hail !' The sacrifice is water, and seed is
water : he thus casts seed. 2. 'Go thou to Soma, Hail!' Soma is seed:
he thus casts seed. 3. 'Go thou to the heavenly ether, Hail!' The
heavenly ether is water, and seed is water : he thus casts seed. 4.
'Go thou to Agni Vai^vanara, Hail!' Agni Vaii-vanara (' belonging to
all men ') is this earth, and she is a safe resting-place : upon that
safe resting-place he thus produces (creatures). 5. He then touches
his mouth, with, 'Give me mind and heart!' thus indeed the by-
offerer does not throw himself after (the oblations into the fire). 6.
Thereupon^ they perform the Patnisa/^/ya^as ^ Or, ' by making
additional by-offerings he reproduces them : whence creatures are
born here returning again and again' (metempsychosis). "^ The
Kawva text (as the Taitt. S.) reverses the order of this and the
following formula. Nor does it beQ:in a new Brahma;za here. ^
Having completed the last after-offering, the Adhvaryu, in the
 Ill KANDAy 8 ADHYAYA, 5 BRAHMAiVA, 9. 2 I 5 with the tail
(of the victim), for the tail is the hindpart, and from the hind-part of
woman offspring is produced : hence offspring is produced by the
Patnisa;;2ya^as being performed with the tail. 7. For the wives of
the gods he cuts portions from the inside, since it is from the inside
of woman that offspring is produced ; for Agni the householder from
above, since it is from above that the male approaches the female.
8. Thereupon they betake themselves, with the heart-spit, to the
purificatory bath ^ N ow, the anguish of the victim, in being
slaughtered, concentrates itself into the heart, and from the heart
into the heart-spit; and whatever part of cooked (food) is pierced
that becomes palatable^ : therefore let him roast it on the spit after
piercing it. Uppermost on the thrice-moved (portions of the) victim
he places that heart after pulling it off (the spit). 9. He (the
slaughterer) then hands the heart-spit (to the Adhvaryu). Let him
not throw it on the first place, throws the first chip of the sacrificial
stake into the fire, in accordance with III, 7, i, 32. For the four
Patnisawya^as, the deities of which are Soma, Tvash/rz', the wives
of the gods, and Agni the householder, see part i, p. 256. The first
two offerings may consist only of ghee, or, as the last two, of a piece
of the tail. ^ The technical term for this purificatory ceremony is
julavabhr/tha, or 'spit-bath.' On the present occasion it is not
performed (see paragraph 11), but it is inserted here because it
forms the conclusion of the ordinary animal off"ering, not connected
with the Soma-sacrifice {nhudh^-pasu), as well as of the offering of
a sterile cow (termed anObandhya) to Mitra and Varuwa, which
concludes the Soma-sacrifice. See part i, p. 379, note i, and IV, 5, 2,
I seq. 2 ? Alaw^usha, ' sufficient for eating,' Sayawa ; ' sufficient in
itself,' St. Petersburg Diet. The Ka;/va text has the probably
preferable reading, — atha alaw^usha/// ir/tam eva paritr/ndanti, —
'they then pierce (with the spit) what is already sufficiendy cooked.'
 2 1 6 ^ATAPATilA-BRAHMAiVA. ground, nor into the water ;
for were he to throw it on the ground, that anguish would enter into
the plants and trees ; and were he to throw it into the water, that
anguish would enter into the water : hence neither on the ground,
nor into the water. TO. But on going down to the water, let him bury
it at the place where the dry and the moist meet. But if he feel
disinclined to going down (to the water), he pours out a vessel of
water in front of the sacrificial stake and buries (the spit) at the
place where the dry and the moist meet, with (Va^. S. VI, 22),
'Injure thou not the waters nor the plants!' thus it injures neither the
waters nor the plants; 'From every fetter^ — therefrom deliver us, O
king Varu;^a! That they say, we swear by the "Inviolable (cows)," by
"Varu;^a^" ^ This is a doubtful rendering in accordance with the
suggestion in the St. Petersburg Diet., that ' dhamno-dhamna/2 ' in
this passage is an old corruption of ' damno-damna/^.' The Taitt. S.
has the same reading. Saya«a and Mahidhara take it in the sense of
'from every place (infested by enemies, or, rendered fearful by thy
noose) deliver us!' Could 'dhamno-dhamna/^' be taken as aren, to
'rar^an.?' O o ^ ? Or, 'That they say (i.e. mention the word) "Cows,"
— that we swear by " Varu;/a," — therefrom deliver us, O Varu;;a!'
If the mentioning of words for cow (as well as the taking in vain of
Varuwa's name) is meant to be censured in this passage, ^at. Br. II,
2, 4, 14 (part i, p. 326 note) may be compared. It seems, however,
doubtful whether the author of the Brahmawa took the term
aghnya/z as referring to 'cows' here. The St. Petersburg Diet., s.v,
jap, translates, 'when we swear by the name of Varu«a.' Instead of '
Yad ahur aghnya iti varuweti ^apamahe,' the Taitt. S. (I, 3, 11, i)
reads 'Yad apo aghniya varu7/eti sapamahe,' which Saya«a explains
by ' O ye waters, O ye Aghnya^ (? inviolable ones, cows, waters), O
Varuwal thus we solicit thee (to avert evil from us);' adding a
passage to the effect that he who approaches his better (addressing
him) by name, wishes him ' puwyarti;' while in the present mantra,
he contends there is no mere ' taking the name of Varuwa in vain.'
 Ill KANDA, 9 ADHYAYA, I BRAHMAiVA, 2. 217 therefrom
deliver us, O Varii;^a!' Thereby he delivers him^ from every noose
of Varii;^a, from all (guilt) against Varu;/a. II. He then addresses
(the water)- with, 'May the waters and plants be friendly unto us,
unfriendly to him who hateth us, and whom we hate !' For when
they proceed with that (spit), the waters, forsooth, as well as the
plants, keep as it were receding from him ; but hereby he now
makes a covenant wdth them, and so they again approach to him,
and that expiation is performed (to them). He does not perform (the
spit-bath) at the animal offering to Agni and Soma, nor at that to
Agni, but only at that of the Anubandhya-cow 3, for therewith the
whole sacrifice attains to completion. And in that they perform (the
ceremony) with the heart-spit at the cow (offering), thereby indeed
it comes to be performed also for the animal offering to Agni and
Soma, as well as for that to Agni. Ninth Adhyaya. First BRAHMAiVA.
1. Now Pra^apati (the lord of creatures), having
createdlivingbeings,felt himself as it were exhausted^. The creatures
turned away from him ; the creatures'' did not abide with him for his
joy and food. 2. He thought within him, ' I have exhausted ^ I. e.
the sacrificer (or the victim representing the sacrificer). 2 According
to the Kawva text and Katy. VI, lo, 5 they (the priests and sacrificer)
touch the water while muttering the formula — ' From every fetter
.... and whom we hate.' 3 See IV, 5, I, 5 seq. * Riri/i-ana>^, Ht.
'emptied,' as apyay means 'to fill.' ^ 'Pra^a'has likewise here the
meaning of ' people, subjects,' constituting the power or glory {st\)
of the king.
 2 1 8 5'ATAPATIIA-BRAHMAA A. myself, and the object for
which ^ I have created has not been accompUshed : my creatures
have turned away from me, the creatures have not abode with me
for my joy and food.' 3. Pra^apati thought within him, ' How can I
again strengthen myself: the creatures might then return to me ; the
creatures might abide with me for my joy and food !' 4. He went on
praising and toiling, desirous of creatures (or progeny). He beheld
that set of eleven (victims). By offering therewith Pra^apati again
strengthened himself; the creatures returned to him, his creatures
abode for his joy and food. By offering he truly became better. 5.
Therefore, then, let him offer with the set of eleven (victims), for
thus he truly strengthens himself by offspring and cattle ; the
creatures turn unto him, the creatures abide with him for his joy and
food; — he truly becomes better by offering: therefore, then, let him
offer with the set of eleven (victims). 6. In the first place he seizes ^
a victim for Agni. For Agni Is the head, the progenitor of the gods,
he is the lord of creatures : and thereby the sacrificer truly becomes
Agni's own. 7. Then one for Sarasvati. For Sarasvati Is speech : by
speech Pra^apati then again strengthened himself; speech turned
unto him, speech he made subject to himself. And so does this one
now become strong by speech, and speech turns unto him, and he
makes speech subject to himself. 8. Then one for Soma. For Soma is
food : by ^ For ' asma u kamaya ' we ought to read ' yasma u
kamaya,' with Sayawa and the Kawva text. 2 Alabh, to touch, seize,
is a euphemistic term for immolating.
 Ill KANDA, 9 ADHYAYA, I BRAHMAiVA, 12. 219 food
Pra^apati then again strengthened himself; food turned unto him,
and he made food subject to himself. And so does this one now
become strong by food ; food turns unto him, and he makes food
subject to himself. 9. And as to why it comes after that for Sarasvati,
— Sarasvati is speech, and Soma is food : he who is incomplete by
(having only) speech, now becomes indeed an eater of food. 10.
Then one for Plash an. For Pushan means cattle ; by means of cattle
Pra^apati then again strengthened himself; cattle turned unto him,
he made cattle subject to himself. And so does this one now become
strong by means of cattle ; the cattle turn unto him, and he makes
the cattle subject to himself, 11. Then one for Br^'haspati. For
Br/haspati means the priesthood (brahman) ; by means of the
priesthood Pra^apati then again strengthened himself; the
priesthood turned unto him, he made the priesthood subject to
himself. And so does this one now become strong by means of the
Brahman ; the priesthood turns unto him, he makes the priesthood
subject to himself. 12. And as to why it comes after that for Pilshan,
— Pushan means cattle, and Br^'haspati the priesthood; hence the
Brahma;^a (priest) has the most power over beasts, because they
are placed in front (are protected) by him^ because they are placed
at the head (or in his mouth) ; therefore ^ Purahita-^ (pura-
ahita>^, Kawva rec.) has both the general meaning of ' put before
him (as food)' and that of ' being placed next in order before him.'
 2 20 5'ATAPATHA-BRAHMAA'A. having given all that, he
walks clad in sheepskin ^ 13. Then one for the Vii've deva/^. For
the All-gods mean everything (or the All) ; with everything Pra^apati
then again strengthened himself; everything turned unto him, and
he made everything subject to him. And so does this one now
become strong by everything ; everything turns to him, and he
makes everything subject to himself. 14. And as to why it comes
after that for Br/haspati, — Br/haspati means the priesthood, and
the Allgods this All ; he then makes the priesthood the head of this
All ; wherefore the Brahman is the head of this All. 15. Then one for
Indra. For Indra means power (indriya) and vigour ; by power and
vigour Pra^apati then again strengthened himself; power and vigour
turned unto him, and he made power and vigour subject to himself
And so does this one now become strong by means of power and
vigour ; power and vigour turn to him, and he makes power and
vigour subject to himself 16. And as to why it comes after that for
the Allgods, — Indra is the nobility, and the All-gods are the clans
(people) ; he thus places the food before him. 17. Then one for the
Maruts. For the Maruts mean the clans, and a clan means
abundance ; with abundance Pra^apati then again strengthened
himself; abundance turned unto him, and he made abundance
subject to himself And so does this one now become strong by
abundance ; abundance ^ ' Since the lordship over cattle belongs to
the Brahman, therefore (the sacrificer) having given all his property
to the Brahmans,' &c. Say.
 Ill KAiVDA, 9 ADHYAYA, I BRAHMAiVA, 23. 22 1 turns unto
him, and he makes abundance subject to himself. 18. And as to why
it comes after that for Indra, — Indra is the nobihty, and the All-gods
are the clans, and the Maruts are the clans ; he thus guards the
nobility by the clan, and hence the nobility here is on both sides
guarded by the clan. 19. Then one for Indra and Agni. For Agni
means penetrating brilliance, and Indra means power and vigour ;
with these two energies Pra^apati then again strengthened himself;
both energies turned unto him, and he made both energies subject
to himself. And so does this one now become strong by both these
energies ; both energies turn unto him, and he makes both energies
subject to himself. 20. Then one for Savitre. For Savitrz is the
impeller (prasavitrz) of the gods ; and so all those wishes become
accomplished for him, impelled as they are by Savitrz. 21. Then
finally he seizes one for Varu;2a; thereby he delivers him (the
sacrificer) from every noose of Varu;^a, from every (guilt) against
Varu;^a ^. 22. Hence if there be eleven sacrificial stakes, let him
bind Agni's (victim) to the one opposite the fire ; and let them lead
up the others one by one in the proper order. 23. But if there be
eleven victims-, let them only immolate at the stake that for Agni,
and after that the others in the proper order. ^ Varuwyad evaitat
sarvasmat kilbishad enaso 'ntato varu/mpajat pvaga/i pramuH/vati,
Ka«va rec. ^ That is, if there be eleven victims and only one stake,
in that case Agni's victim is tied to the stake, and each succeeding
victim is tied to the neck of the preceding one. Katy. VIII, 8, 28.
 22 2 ^-ATAPATITA-BRAHMAiVA. 24. When they lead them
northwards, they lead the one for Agni first, and then the others in
the proper order. 25. When they throw them down, they throw down
first the one for Agni, as the southernmost ; then the others after
leading them round northwards in the proper order. 26. When they
perform (offerings) with the omenta, they perform first with the
omentum of Agni's (victim); then with those of the others in the
proper order. 27. When they perform with those (chief oblations),
they perform first with that to Agni ; then with the others in the
proper order. THE VASATlVARi WATER. Second Brahmajva. 1. Now,
when the head of the sacrifice (victim) was struck off, its sap,
running, entered the waters. It is by that very sap that those waters
flow; that very sap is believed to be flowing there ^ 2. And when he
goes for the Vasativari water, he fetches that same sap and puts it
into the sacrifice, and makes the sacrifice sapful ; this is why he
ofoes for the Vasativari water. 3. He distributes it over all the
Savanas (Somapressings)^; thereby he imbues all the pressings ^
Yatra vai ya_^7iasya ^iro '-^////idyata tas^a raso drutvapa//
pravijat sa esha rasa eti ya eta apa/^ syandante tenaivaina etad
rasena syandamana manyante ya/i sa ya^wasya rasas tarn evailad
rasa7« syandamanam manyante, Ka«va rec. ^ ' He divides it into
three parts for all the pressings,' Ka«va text. See note on IV, 2, 3, 4.
 Ill KANDA, 9 ADHYAYA, 2 BRAIIMAiVA, 8. 223 with that sap,
makes all the pressings sapful : this is why he distributes it over all
the pressings. 4. Let him take it from flowing (water) ; for that sap
of the sacrifice was moving ^ : let him therefore take it from flowing
(water). 5. Moreover, it is taken for the purpose of protection. Now,
everything else here on earth, whatever it be, takes rest, even
yonder blowing (wind) ; but these (waters) alone take no rest :
therefore let him take it from flowing (water). 6. Let him take it by
day, thinking, ' Seeing, I will take the sap of the sacrifice ^i'
therefore let him take it by day. For it is for him that burns yonder
(the sun) that he takes It, since he takes it for all the gods, and all
the gods are his rays of light : therefore let him take it by day. For it
is by day alone that he (shines) : therefore, then, let him take it by
day. 7. And again, all the gods, forsooth, now come to the sacrificer's
house ; and if one takes the Vasativari water before the setting of
the sun, it is as when one's better comes to visit one, he would
honour him by trimming his house. They draw nigh to that sacrificial
food, and abide (upa-vas) in that Vasativari"^ water," — that is the
Upavasatha (preparation-day). 8. And if the sun were to set on any
one's (Vasativarts) not having been taken, then expiation is made. If
he have performed a (Soma-)sacrifice before this, let him (the
Adhvaryu) take it from his tank*, since ^ Aid hi ; see p. 222, note i.
^ Or perhaps, ' I will take it while I see the sap of the sacrifice.' ' -
Vasativari' seems to mean ' aflfording dwelling;* or perhaps, ' that
(water)' which abides, remains (over night).' Cf. par. 16. * ' Ninahya '
(ninahya// kumbhdy^, Kawva rec. each time) ; a vessel or cistern,
dug into the ground for keeping water cool.
 2 24 i-ATAPATHA-BRAHMAATA. — _ _ ^ that (water) of his
has been taken before (sunset) by day. But should he not have
offered before, if there be one who has offered (Soma) settled close
by or somewhere thereabout \ let him take it from his tank, since
that (water) of his has been taken before, by day. 9. But if he cannot
obtain either kind (of water), let him seize a firebrand and betake
himself (to the flowing water), and let him take thereof while holding
that (firebrand) close above it ; or let him take it while holding a
piece of gold close above it : thus it is made like yonder burning
(sun). 10. He takes therefrom with the text (Va^. S. VI, 23), 'Rich in
havis are these waters,' — for the sap of the sacrifice entered into
them, wherefore he says, ' Rich in havis (sacrificial food) are these
waters;' — 'One rich in havis wooeth for (them),' for the sacrificer,
rich in havis, woos for (wishes to obtain) them ; wherefore he says, '
One rich in havis wooeth for (them).' 1 1. ' Rich in havis (may be)
the divine cult ;' cult, namely, means the sacrifice ; thus he makes
the sacrifice for which he takes it rich in sacrificial food, therefore he
says, ' Rich in havis is the divine cult.' 12. 'May Surya be rich in
havis!' For he takes it for yonder burning (sun), since he takes it for
all the gods, and all the gods are his (the sun's) rays of light ;
therefore he says, ' May Surya (the sun) be rich in havis!' 13. Having
fetched it, he deposits it behind the Garhapatya 2, with (Vaf. S.'VI,
24), 'I seat you in ^ Upavasito va paryavasito (prativejo, Ka«va text
instead) va. '^ That is, behind the old Ahavaniya of the
VrUmavams^, where the altar would be prepared at the ordinary
havirya^iia.
 Ill KAA'DA, 9 ADHYAYA, 2 BRAHMAiVA, 1 6. 225 the seat of
Agni, the safe-housed;' whereby he means to say, ' I seat you
(waters) in the seat of Agni, whose house is unimpaired.' And when
the animal offering to Agni and Soma comes to a close, then he
carries (the Vasativari water) round. He says (thrice), 'Disperse!' The
sacrificer is seated in front of the Soma-carts (holding Soma on his
lap'). He (the Adhvaryu) takes it (the water standing behind the
Garhapatya). 14. He walks out (of the hall) by the south (door), and
puts it down on the south hip (of the high altar), with, 'Ye (waters)
are Indra and Agni's share!' for he takes it for all the gods, and Indra
and Agni are all the gods. He takes it up again and puts it down in
front of the lady (who, seated behind the Garhapatya, touches the
water-jar). Walking round behind the lady he (again) takes it. 15. He
walks out (of the hall by the east door), along the north side (of the
altar), and puts down (the water) on the north hip (of the high
altar), with, 'Ye are Mitra and Varu/^a's share!' Let him not put it
down in this way-, that is redundant, and no fitting conclusion is
thus attained. Let him rather (here also) say, 'Ye are Indra and
Agni's share!' only thus there is nothing redundant, and so a fitting
conclusion is obtained. 16. That (Vasativari water) is carried round
for the sake of protection ; Agni is in front (of the sacrificial ground),
and now that (water) moves about all round, repelling the evil
spirits. He puts it ^ According to Katy. VIII, 9, 16. 2 ' Some put it
down with this (formula), but let him not put it down so, for thus
completeness is left behind (or, has a surplus, sampad ri/^yate).'
Ka7/va text. [26] Q
 2 26 5ATAPATHA-BRAHMAiVA. down in the Agnidhra (fire-
house) with, 'Ye are all the gods' share!' whereby he makes all the
gods enter it. It is a desirable object (vara) to the dwellers (vasat),
hence the name Vasativari\ and verily he who knows this, becomes a
desirable object to the dwellers. 1 7. Now there are here seven
formulas ; with four he takes (the water), with one he puts it down
behind the Garhapatya, with one he carries it round, with one (he
puts it down) in the Agnidhra, — this makes seven. For when the
metres were produced from Ykk (speech), the one consisting of
seven feet, the .S'akvari, was the last (highest) of them ; — that
completeness (he brings about) : hence there are seven formulas.
THE SOMA FEAST. Third BRAHMAivA. A. Pratar-anuvaka (morning-
prayer) and Preparatory Ceremonies. I. They (the priests) are
wakened (towards morning). Having touched water^, they proceed
together to the Agnidhra (fire-house) and take the portions of ghee
(for the Savaniya animal offerings). Having taken the portions of
ghee, they betake themselves (to the high altar). When they have
deposited the ghee,— ^ Cf. Taitt. S. VI, 4, 2, 'deva^ . . . abruvan,
vasatu nu na idam iti, tad vasativari;/a?« vasativaritvam.' ^ After
performing their ablutions they have to perform the preliminary work
and ceremonies, such as preparing the Garhapatya, fetching and
arranging the vessels, cleaning of spoons, &c. up to the depositing
of the ghee, near the high altar.
 Ill KAA'DA, 9 ADHYAVA, 3 BRAHMAA^A, 5. 227 2. He (the
Adhvaryu) takes down the king (Soma)^ Now this (earth) is a safe
resting-place, and the birth-place of living beings ; it is to this safe
resting-place that he now takes him down ; he spreads him thereon,
produces him therefrom. 3. He takes him down between the shafts ;
for the cart is (a means of) the sacrifice, and thus alone he does not
put him outside the sacrifice. He puts him on the pressing stones
lying there with their heads (mukha, mouths)^ towards each other;
for Soma is the nobility, and the stones are the clans (people) ; he
thereby raises the nobility over the clan. And as to why they are
lying with their heads together, — he thereby makes the clan of one
head (or mouth) with, and uncontentious towards, the nobles ;
therefore they are lying with their heads towards each other. 4. He
takes (Soma) down, with (Va^. S. VI, 25), 'Thee for the heart, thee
for the mind !' This he says for the (accomplishment of the)
sacrificer's wish, since it Is with the heart and mind that the
sacrificer entertains the wish for which he sacrifices ; therefore he
says, ' Thee for the heart, thee for the mind!' 5. ' Thee for the sky,
thee for the sun !' This, on the other hand, he says with a view to
the world of the gods. When he says, 'Thee for the sky, thee ^
According to Katy. VIII, 9, 24-25, on the previous evening, —
immediately after the carrying round and depositing of the Vasativari
water, — the Soma is placed on a seat (asandi) in the Agnidhra fire
house, where the sacrificer has to watch over it during that night.
This is not mentioned in the Brahmawa, and from what follows it
would rather seem that the Soma is taken down from the cart (see
III, 6,3,17 seq.). Otherwise we might translate, ' He brings him
down (from the Agnidhra).' ^ That is, with their broad sides turned
towards each other, Q 2