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The Satapatha Brahmana: First Kânda, Fourth Adhyâya
First Brâhmana
1. He recites after uttering (the syllable) 'Hiṅ!' Sacrifice, they say, is not (performed) without the Sâman; and neither is the Sâman chanted without 'Hiṅ' having been uttered. By his uttering 'Hiṅ!' the peculiar nature (rûpam) of the word 'Hiṅ' is produced (in the sacrifice); and by the sacred syllable (om) it assumes the nature of the Sâman. By uttering 'Om! Om1!' this his entire sacrifice becomes endowed with the Sâman.
2. And (another reason) why he utters 'Hiṅ!' is this. The word 'Hiṅ' means breath, for the word Hiṅ' does indeed mean breath: he cannot therefore pronounce the word 'Hiṅ,' when he closes his nostrils. The rik (verse) he recites with his voice. Now, voice and breath are a pair, so that a productive union of the sâmidhenîs is thereby effected at the outset: for this reason he recites, after uttering 'Hiṅ!'
3. He utters the word 'Hiṅ' in a low voice. Were he, on the contrary, to pronounce 'Hiṅ' aloud, he would make 'voice' of both the one and the other: for this reason he utters the word 'Hiṅ' in a low voice.
4. He recites with 'â (hither)!' and 'pra (forth or thither)2!' He thereby joins a gâyatrî verse directed hitherward to one directed away from here: the one which tends from hence carries the sacrifice to the gods, and the one which tends hitherward pleases the men. For this reason he recites with 'â' and 'pra.'
5. And (another reason) why he recites with 'â' and 'pra,' is this. 'Pra (forth)' clearly means out-breathing, and 'â (hither)' means in-breathing: hence he thereby obtains out-breathing and in-breathing (for the sacrificer). For this reason he recites with 'â' and 'pra.'
6. Yet (other reasons) why he recites with 'hither (â)' and 'thither (pra),' are these. 'Thither' the seed is cast, and 'hither' birth takes place. 'Thither' the cattle disperse (for grazing), 'hither' they return. Indeed, everything here (moves) 'hither' and 'thither:' for this reason he recites with 'â' and 'pra.'
7. He recites3, 'Forth go your viands, heavenward!'-- hereby, then, the 'thither' is (realised). And (in the second verse), 'Come hither, Agni, to expand4!'--by this, on the other hand, the 'hither' is (realised).
8. Now, in reference to this point, some people say, 'Both these (texts) surely result in a "thither5."' This, however, is beyond the ordinary understanding: the text, 'forth go your viands, heavenward!' is clearly (directed) away from (the sacrificer); and the text, 'Come hither, Agni, to expand!' is (directed) towards (him).
9. He recites (the first kindling verse), 'Forth go your viands, heavenward!' this, then, tends in a forward direction. 'Viands' (vâga)6 he says, because viands mean food: hence food is obtained (for the sacrificer) by this recitation. 'Heavenward' he says, because those that tend heavenward are the half-moons: it is, therefore, the half-moons which he obtains by this recitation. 'In havis rich' he further says, because those that are rich in havis (milk, butter) are the cattle; it is cattle, therefore, that he thereby obtains through the recitation.
10. 'With buttered (spoon)--' he adds. Now Mâthava, the (king of) Videgha7, carried Agni Vaisvânara in his mouth. The Rishi Gotama Râhûgana was his family priest. When addressed (by the latter), he made no answer to him, fearing lest Agni might fall from his mouth.
11. He (the priest) began to invoke the latter with verses of the Rig-veda, 'We kindle thee at the sacrifice, O wise Agni, thee the radiant, the mighty caller to the sacrificial feast (Rig-veda V, 26, 3)!--O Videgha!'
12. He (the king) did not answer. (The priest went on), 'Upwards, O Agni, dart thy brilliant, shining rays, thy flames, thy beams (Rig-veda VIII, 44, 16)!--O Videgha-a-a!'
13. Still he did not answer. (The priest continued), 'Thee, O butter-sprinkled one, we invoke! (Rig-veda V, 26, 2);' so much he uttered, when at the very mentioning of butter, Agni Vaisvânara flashed forth from the (king's) mouth: he was unable to hold him back; he issued from his mouth, and fell down on this earth.
14. Mâthava, the Videgha, was at that time on the (river) Sarasvatî8. He (Agni) thence went burning along this earth towards the east; and Gotama Râhûgana and the Videgha Mâthava followed after him as he was burning along. He burnt over (dried up) all these rivers. Now that (river), which is called 'Sadânîrâ,' flows from the northern (Himâlaya) mountain: that one he did not burn over. That one the Brâhmans did not cross in former times, thinking, 'it has not been burnt over by Agni Vaisvânara.'
15. Now-a-days, however, there are many Brâhmans to the east of it. At that time it (the land east of the Sadânîrâ) was very uncultivated, very marshy, because it had not been tasted by Agni Vaisvânara.
16. Now-a-days, however, it is very cultivated, for the Brâhmans have caused (Agni) to taste it through sacrifices. Even in late summer that (river), as it were, rages along9: so cold is it, not having been burnt over by Agni Vaisvânara.
17. Mâthava, the Videgha, then said (to Agni), 'Where am I to abide?' 'To the east of this (river) be thy abode!' said he. Even now this (river) forms the boundary of the Kosalas and Videhas; for these are the Mâthavas (or descendants of Mâthava).
18. Gotama Râhûgana then said (to Mâthava), 'Why didst thou not answer when addressed by us?' He replied, 'Agni Vaisvânara was in my mouth; I did not reply, lest he should escape from my mouth.'
19. 'How then did this happen?'--'At the moment when thou didst utter the words, "(Thee), O butter-sprinkled one, we invoke!" just then, at the mention of butter, Agni Vaisvânara flashed forth from my mouth; I was unable to hold him back, he issued from my mouth.'
20. That (word) in the sâmidhenîs, therefore, which contains butter (ghrita) is especially suitable for kindling (sam-indh); and by it he accordingly kindles him (Agni, the fire) and bestows vigour on this (sacrificer).
21. Now that (word) is ghritâkyâ, 'with the buttered (spoon).'--'He nears10 the gods, wishful of bliss.' Wishful of bliss, truly, is the sacrificer, since he wishes to approach the gods, to go to11 the gods: therefore he says, 'he nears the gods, wishful of bliss.' This (verse), which is addressed to Agni, is undefined (vague); and undefined, doubtless, is the 'All;' he thus commences (this holy work) with the All.
22. [He recites the second sâmidhenî]: 'Come hither, Agni, to expand!'--'To expand' he says, because at the beginning these worlds were well-nigh contiguous to one another: at that time one could touch the sky thus12.
23. The gods desired, 'How could these worlds of ours become farther apart from one another? How could there be more space for us?' They breathed through them (the worlds) with these three syllables (forming the word) 'vîtaye13,' and these worlds became far apart from one another; and there was then ampler space for the gods: ample space, therefore, he will have for whom, knowing this, they recite this (verse) containing (the word) 'vîtaye.'
24. He proceeds, 'Invoked for the giver of oblations!' 'The giver of oblations14,' of course, is the sacrificer: hence 'invoked for the sacrificer' is what he thereby means to say.--'As Hotri on the barhis sit!' Agni, indeed, is the Hotri, and the barhis (the covering of sacrificial grass on the altar) is this world: hence he thereby establishes Agni (the fire) in this world, as this fire is established (or, beneficial, hita) in this world. This (verse), then, is recited with reference to this world (the earth): through it this world is conquered by him for whom, knowing this, they recite this (verse).
25. [He recites the third sâmidhenî]: 'With samidhs thee, O Aṅgiras!'--with samidhs (kindling-sticks), indeed, the Aṅgiras kindled him. 'O Aṅgiras!' he says, for Agni is indeed Aṅgiras15.--'With butter we exhilarate!' This (viz. ghritena, 'with butter') is a word which is especially suitable for the kindling of Agni: by it he kindles him, and bestows vigour on this (sacrificer).
26. 'Shine forth, O youngest, brilliantly!' he adds; for brilliantly he shines, when kindled; and 'O youngest!' he says, because he is really the youngest Agni16: therefore he says, 'O youngest!' This (verse) is recited with reference to yonder world, to wit, the aërial world; hence this (verse), which is addressed to Agni, is undefined, for undefined is yonder world: that world he thereby gains, for whom, knowing this, they recite this verse.
27. [He recites the fourth sâmidhenî]: 'Agni, do thou obtain for us that (region) wide and glorious!' For wide, indeed, is yonder (region) wherein the gods (dwell), and glorious is that (region) wherein the gods (dwell). When he says, 'Do thou obtain for us17,' he means to say, 'make us go to it!'
28. 'That great and mighty one, O God!' For great, indeed, is yonder (region) wherein the gods (dwell), and mighty18 is that wherein the gods (dwell). This (verse), then, is recited with reference to yonder world: that heavenly world he thereby gains, for whom, knowing this, they recite this (verse).
29. He recites (the fifth sâmidhenî): 'Praiseworthy he, adorable,' for worthy of praise he is, and worthy of adoration;--'visible through the veil of gloom,' for when kindled he is seen right through the gloom;--'Agni, the mighty one (bull), is lit,' for he is indeed lit up, the mighty one.
[He recites the sixth sâmidhenî]: 'The mighty Agni is lit up,' for he is indeed lit up.
30. 'Yea19, as a horse that bears the gods,' for having become a horse he does indeed carry the sacrifice to the gods: the (word) 'na' which occurs in this verse has the meaning of 'om' (verily); hence he says, 'Yea, as a horse that bears to the gods.'
31. 'With offerings him they glorify,' for with offerings men indeed glorify him; therefore he says, 'with offerings him they glorify.'
32. [He recites the seventh sâmidhenî): 'O mighty one20! we mighty men do kindle thee, the mighty one!' for they indeed kindle him;--'O Agni, thee that brightly shines!' for he indeed shone brightly when he was kindled.
33. He recites this tristich which contains the word (vrishan), 'mighty.' All these kindling verses, it is true, are addressed to Agni; Indra, however, is the deity of sacrifice, Indra is the mighty (hero); hence these his (the sacrificer's) kindling verses thereby become possessed of Indra: this is the reason why he recites the tristich containing the word 'mighty.'
34. He recites [the eighth sâmidhenî]: 'Agni we choose as messenger!' Now the gods and the Asuras, both of them sprang from Pragâpati, were contending for superiority. When they were thus contending, the gâyatrî stood between them. That gâyatrî was the same as this earth, and this earth indeed lay between them21. Now both of them knew that whichever she would side with, they would be victorious and the others would be defeated. Both parties then invited her secretly to come to them. Agni acted as messenger for the gods; and an Asura-Rakshas, named Saharakshas22, for the Asuras. She then followed Agni: he therefore recites, 'Agni we choose for messenger,' because he was the messenger of the gods.--'As Hotri the all-knowing, him!'
35. Here now some people recite, 'He who is the Hotri of the all-knowing23;' lest (in saying 'for Hotri, the all-knowing, him') one should say to oneself 'enough (i.e. have done)!' This, however, he should not do; for by (doing) so they do at the sacrifice what is human; and what is human, is inauspicious at a sacrifice. Therefore, lest he should do what is inauspicious at the sacrifice, he should recite, just as it is recited by the Rik, 'for Hotri, the all-knowing, him!' [He continues], 'Performing well this sacrifice!' for he, Agni, is indeed a good performer of the sacrifice: for this reason he says, 'performing well this sacrifice.' She (gâyatrî, or the earth) sided with the gods, and the gods thereupon were victorious and the Asuras were defeated: and verily he for whom, knowing this, they recite this (verse), is himself victorious and his adversaries are defeated.
36. He therefore recites this, the eighth sâmidhenî). This, indeed, is peculiarly a gâyatrî verse, since it is of eight syllables that the gâyatrî (metre) consists: for this reason he recites the eighth (sâmidhenî).
37. Here now some people place the two (dhâyyâs) additional kindling verses before (the eighth sâmidhenî), arguing, 'The two dhâyyâs24 mean food: this edible food we place in front (or, in the mouth, mukhatah).' But let him not do this: for with him who inserts the additional verses before (the eighth), the latter (the eighth) is clearly out of its place25, since in that case it (and the succeeding verse) become the tenth and eleventh verses. With him, on the other hand, for whom they recite this as the eighth (kindling verse), it is indeed in its proper place: let him therefore insert the two additional verses after (the ninth).
38. [He recites the ninth kindling verse]: 'He who is kindled at the cult'--the cult (adhvara), doubtless, is the sacrifice: 'he who is kindled at the sacrifice' he thereby says;--'Agni, the bright, the laudable,' for he is both bright and laudable;--'the flaming-locked, him we adore!' for when he is kindled, his locks, as it were, flame. Previously to (the beginning of the tenth verse), 'O Agni, worshipped, thou art lit!' let him (the Adhvaryu) put on all the kindling-sticks with the exception of the one stick (which is to be put on at the after-offerings26); for it is now that the Hotri completes (the kindling); and what then is left of the kindling-sticks, other than the one stick, that is left (unused altogether); and what is left (unused) of the sacrifice, that is left for his (the sacrificer's) spiteful enemy: let him, therefore, previously to this (verse), put on all the samidhs, save one.
39. [He continues]: 'Adore, good worshipper, the gods!' worship (adhvara) doubtless means sacrifice: 'adore the gods, good sacrificer,' he thereby says;--'Oblation-bearer, sure, art thou!' for he, Agni, is indeed the bearer of oblations: for this reason he says 'oblation-bearer, sure, art thou.'
[He recites the last sâmidhenî]: 'Make offerings! do reverence! Him, Agni, while the cult proceeds, for your oblation-bearer choose!' by this (verse) he urges them on: 'make offerings and worship! do this for (the accomplishment) of whatever desire you kindled him!' this is what he thereby means to say. 'Him, Agni, while the cult proceeds,' he says, because cult means sacrifice: hence he thereby says, 'him, Agni, whilst the sacrifice proceeds;'--'for your oblation-bearer choose!' for he, Agni, is indeed the oblation-bearer, and for this reason he says 'for your oblation-bearer choose (him)!'
40. This tristich, containing (the word) 'cult (adhvara),' he thus recites. For once when the gods were engaged in sacrificing, their rivals, the Asuras, wished to injure (dhurv, dhvar) them; but, though desirous of injuring them, they were unable to injure them and were foiled: for this reason the sacrifice is called adhvara ('not damaged, uninterrupted'); and for whomsoever, that knows this, they recite this tristich containing (the word) adhvara ('cult, sacrifice'), his rival, though desirous of injuring him, is foiled; and he, (the sacrificer), moreover, gains as much as one gains by offering a Soma-sacrifice27.
Second Brâhmana
1. Now in former times the gods appointed Agni to the chief (office), namely, that of Hotri; and having appointed him to the chief (office) saying 'do thou carry this our oblation!' they cheered him up, saying, 'Surely, thou art vigorous; surely, thou art equal to this!' thereby endowing him with vigour, even as in our own days, when they appoint any one from among their kinsmen to the chief (office), they cheer him up saying 'surely, thou art vigorous; surely, thou art equal to this!' thereby endowing him with vigour. By what, therefore, he recites after this, he eulogizes him, puts vigour into him28.
2. 'O Agni, thou art great! O priest (brâhmana), O Bhârata!' for Agni, indeed, is the brahman (sacerdotium): therefore he says 'O Brâhmana!--O Bhârata' he says, because he (Agni) bears (bhar) the oblation to the gods: therefore they say 'Agni is bhârata (the bearer).' Or, he, being the breath, sustains (bhar) these creatures: therefore he says 'O Bhârata (sustainer)!'
3. He now calls on (Agni as) the ancestral (Hotri priest)29. He thereby introduces him both to the Rishis and to the gods (as if he were to say), 'Of great vigour is he who has obtained the sacrifice!' This is the reason why he calls on (Agni as) the ancestral (Hotri).
4. He calls from the remote end (of the sacrificer's ancestral line) downwards; for it is from the remote end downwards that a race is propagated. He (the Hotri) also thereby propitiates the lord of seniority for him (the Sacrificer); for here among men the father comes first, then the son, and then the grandson: this is the reason why he calls from the remote end downwards.
5. Having named (him as) the ancestral one, he says, '(thou wert) kindled by the gods, kindled by Manu;' for in olden times the gods did kindle him: for this reason he says 'kindled by the gods;' and 'kindled by Manu' he says, because in olden times Manu did kindle him: for this reason he says 'kindled by Manu.'
6. He continues, 'Praised by the Rishis (wert thou);' for in olden times the Rishis did praise him: for this reason he says 'praised by the Rishis.'
7. Further, 'Gladdened by bards (vipra);' for those bards, the Rishis, indeed gladdened him: for this reason he says 'gladdened by bards.'
8. Further, 'Celebrated by sages (kavi);' for those sages, the Rishis, indeed celebrated him: this is why he says 'celebrated by sages.'
9. Further, 'Sharpened by the brahman (the Veda or vedic formulas),' for he is indeed sharpened by the brahman;--'the receiver of butter-offerings,' for he is indeed the receiver of butter-offerings.
10. Further, 'The leader of oblations (yagña), the carrier of (Soma-)sacrifices (adhvara),' for through him they lead forward all oblations, both the domestic oblations and the others: this is why he says 'the leader of oblations.'
11. 'The carrier (rathî) of sacrifices;' for being a cart (as it were) he conveys the sacrifice to the gods: this is the reason why he says 'the carrier of sacrifices.'
12. Further, 'The unsurpassed Hotri, the surpassing bearer of oblations;' for him the Rakshas do not surpass (tar): for this reason he says 'the unsurpassed (atûrta) Hotri.' 'The surpassing (tûrni, rather 'swift') bearer of oblations,' for he overcomes (tar) every evil: therefore he says 'the surpassing bearer of oblations30.'
13. Further, 'The mouth-vessel31, the offering-spoon of the gods;' for he, Agni, is indeed the vessel of the gods: therefore they make offerings in Agni to all the gods, he being the vessel of the gods. And, verily, whosoever knows this, obtains the vessel of him whose vessel he desires to obtain32.
14. Further, 'The cup from which the gods drink;' for from him, being (as it were) a cup, the gods drink (the Soma-libations): for this reason he says 'the cup from which the gods drink.'
15. Further, 'Thou, O Agni! dost encompass the gods, as the felly the spokes;' 'in the same way in which the felly on all sides encompasses the spokes, so dost thou on all sides encompass the gods,' this is what he thereby says.
16. 'Bring hither the gods for the sacrificer!' this he says in order that he (Agni) may bring the gods to this sacrifice33.--'Bring Agni hither, O Agni!' this he says in order that he may bring Agni to the butter-portion intended for Agni.--'Bring Soma hither!' this he says in order that he may bring Soma to the butter-portion intended for Soma. 'Bring Agni hither!' this he says in order that he (Agni) may bring Agni hither to that indispensable34 cake which is offered to Agni on both occasions (at the new- and the full-moon sacrifices).
17. And (in the same way) according to the respective deities35. He then continues, 'Bring hither the butter-drinking gods!' this he says in order that he may bring hither the prayâgas and anuyâgas (fore and after-offerings), for the prayâgas and anuyâgas (represent) indeed the butter-drinking gods.--'Bring Agni hither for the Hotriship!' this he says in order that he may bring Agni hither for the office of Hotri.--'Your own greatness bring hither!' this he says in order that he (Agni) may bring hither his own greatness; his own greatness, in truth, is his voice: hence he says it in order that he may bring hither his voice36.--'Bring thou hither (the gods), O Gâtavedas37, and offer up a good offering!' what deities he bids him bring hither, with regard to those (deities) he thereby says 'bring them hither!' When he says, 'offer up a good offering!' he means to say, 'sacrifice in the proper order!'
18. He recites (the invitatory prayer)38 while standing, since it is yonder (sky) which he thereby recites; for, indeed, the invitatory prayer (signifies) yonder (sky), and by it he recites that which is yonder (sky). This is the reason why he recites standing.
19. The offering-prayer39 he pronounces while sitting, since the offering-prayer (represents) this (earth): hence no one pronounces the offering-prayer while standing; for the offering-prayer is this earth, and by it he pronounces that which is this (earth). This is the reason why he pronounces the offering-prayer while sitting.
Third Brâhmana
1. The fire that has been kindled by means of the kindling verses, assuredly, blazes more brightly than any other fire; for, indeed, it is unassailable, unapproachable.
2. And in like manner as the fire blazes when kindled by means of the kindling verses, so also blazes the priest (brâhmana) that knows and recites the kindling verses; for, indeed, he is unassailable, unapproachable.
3. He recites, 'Pra vah40;' for the (word) prâna contains the syllable pra ('forwards;' or, is directed forwards):. hence it is the prâna (out-breathing) which he kindles by this (the first sâmidhenî). [He further recites the second verse], 'Come hither, Agni, to expand!' the backward breathing (apâna)41, doubtless, is of this nature: the backward breathing he accordingly kindles with this (verse). Further (in the third verse), 'Shine forth, O youngest, brilliantly!' the high-flaming one42, indeed, is the upward breathing (udâna): the upward breathing he accordingly kindles with this (the third verse).
4. Further, 'Sa nah prithu sravâyyam43,' the 'far-hearing one,' indeed, is the ear, for it is with the ear that one hears here far or widely: the ear he accordingly kindles with this (the fourth verse).
5. Further, 'Praiseworthy he, adorable;' the praiseworthy44 one, doubtless, is the voice; for it is the voice which praises everything here; by the voice everything is praised here: he accordingly kindles the voice with this (the fifth verse).
6. Further, 'Yea, as a horse that bears (to) the gods;' that which conveys to the gods is indeed the mind, for it is the mind which chiefly conveys the wise man (to the gods): the mind he accordingly kindles with this (the sixth verse).
7. Further, 'O Agni, thee, that brightly shines!' the eye, assuredly, shines: the eye he accordingly kindles by this (the seventh verse).
8. Further, 'Agni we choose for messenger,'--what central breath there is (in the body), that he kindles with this (the eighth verse): that one indeed is the internal motive force of the breathings; from it (two) others tend upwards, and from it (two) others tend downwards, for it is indeed the internal motive force. And whosoever knows that internal motive force of the breathings, him they regard as the internal motive force.
9. Further, 'The flaming-locked, him we adore!' the flaming-locked, doubtless, is the sisna, for it is that organ which chiefly burns (torments) him who is endowed with it: the sisna he accordingly kindles by this (the ninth verse).
10. Further, 'O Agni, worshipped, thou art lit! what downward breathing there is that he kindles with this (the tenth verse); 'make offerings, do reverence!' with this (the eleventh verse) he kindles the entire body from the nails to the hair.
11. And if any one were to curse this one (the Hotri) at the (recitation of the) first kindling verse, then he (the Hotri) should say to him, 'Thereby thou hast put thine own out-breathing into the fire: by that out-breathing of thine shalt thou undergo suffering!' for this is what would take place.
12. If any one were to curse him at the second (verse), he should say to him, 'Thereby thou hast put thine own in-breathing into the fire: by that in-breathing of thine shalt thou undergo suffering!' for this is what would take place.
13. If any one were to curse him at the third (verse), he should say to him, 'Thereby thou hast put thine own up-breathing into the fire: by that up-breathing of thine shalt thou undergo suffering!' for this is what would take place.
14. If any one were to curse him at the fourth (verse), he should say to him, 'Thereby thou hast put thine own ear into the fire: by that ear of thine shalt thou undergo suffering, thou shalt become deaf!' for this is what would take place.
15. If any one were to curse him at the fifth (verse), he should say to him, 'Thereby thou hast put thine own voice into the fire: by that voice of thine shalt thou undergo suffering, thou shalt become dumb!' for this is what would take place.
16. If any one were to curse him at the sixth (verse), he should say to him, 'Thereby thou hast put thine own mind into the fire: by that mind of thine shalt thou undergo suffering, thou shalt move about as one possessed with the (demon) "mind-stealer," as one deranged in mind!' for this is what would take place.
17. If any one were to curse him at the seventh (verse), he should say to him, 'Thereby thou hast put thine own eye into the fire: by that eye of thine shalt thou undergo suffering, thou shalt become blind!' for this is what would take place.
18. If any one were to curse him at the eighth (verse), he should say to him, 'Thereby thou hast put thine own central breath into the fire: by that central breath of thine shalt thou undergo suffering, thou shalt expire and die!' for this is what would take place.
19. If any one were to curse him at the ninth (verse), he should say to him, 'Thereby thou hast put thine own organ into the fire: by that organ of thine shalt thou undergo suffering, thou shalt become emasculate!' for this is what would take place.
20. If any one were to curse him at the tenth (verse), he should say to him, 'Thereby thou hast put thine own down-breathing into the fire: by that down-breathing of thine shalt thou undergo suffering, thou shalt die from constipation!' for this is what would take place.
21. If any one were to curse him at the eleventh (verse), he should say to him, 'Thereby thou hast put thine entire body into the fire: with that entire body of thine shalt thou undergo suffering, thou shalt swiftly pass to yonder world!' for this is what would take place.
22. For in like manner as one undergoes suffering on approaching the fire that has been kindled by means of the kindling verses, so also does one undergo suffering for cursing a priest (brâhmana) who knows and recites the kindling verses.
Fourth Brâhmana
1. That same fire, then, they have kindled, (thinking), 'In it, when kindled, we will sacrifice to the gods.' In it, indeed, he makes these two first oblations45 to Mind and Speech (or, Voice); for mind and speech, when yoked together, convey the sacrifice to the gods.
2. Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys the sacrifice to the gods; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, whereby he gratifies these two, thinking, 'gratified and pleased, these two shall convey the sacrifice to the gods.'
3. With the dipping-spoon (sruva, m.) he makes that libation (of clarified butter) which he makes for the mind; for the mind (manas, n.!) is male, and male is the sruva.
4. With the offering-spoon (sruk, f.) he makes that libation which he makes for speech (vâk, f.); for speech is female, and female is the sruk.
5. Silently (without a formula) and even without 'svâhâ (hail)!' he makes that libation which he makes for the mind; for undefined (or indistinct) is the mind, and undefined is what takes place silently.
6. With a mantra he makes that libation which he makes for speech; for distinct is speech, and distinct is the formula.
7. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech. Mind and speech, when yoked together, assuredly convey the sacrifice to the gods. But when one of two yoke-fellows is smaller (than the other) they give him a shoulder-piece46. Now speech is indeed smaller than mind; for mind is by far the more unlimited, and speech is by far the more limited (of the two); hence he thereby (by standing) gives a shoulder-piece to speech, and as well-matched yoke-fellows these two now convey the sacrifice to the gods: for speech, therefore, he sprinkles while standing.
8. Now the gods, when they were performing sacrifice, were afraid of a disturbance on the part of the Asuras and Rakshas. They, therefore, stood up erect against them on the south side (of the sacrificial ground); for strength is, as it were, erect; hence he makes the (second) libation while standing to the south (of the fire). When he makes a libation on each side (of the fire, north and south), this (pair), mind and speech, though indeed joined together, become separate: for one of the two libations is the head of the sacrifice and the other is its root.
9. With the dipping-spoon (sruva) he makes that libation which is the root of the sacrifice, and with the offering-spoon (sruk) that which is the head of the sacrifice.
10. Silently he makes that libation which is the root of the sacrifice; for silent, as it were, is this root (of trees &c.), and in it the voice does not sound.
11. With a formula he makes that libation which is the head of the sacrifice; for the formula is speech, and from the head this speech sounds.
12. Sitting he makes that libation which is the root of the sacrifice; for seated, as it were, is this root. Standing he makes that libation which is the head of the sacrifice; for this head stands, as it were.
13. When he has made the first libation with the dipping-spoon, he says, 'Agnîdh, sweep (touch over) the fire47!' In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation; for after laying on the yoke they fasten (the team to it).
14. He (the Âgnîdhra) then sweeps (the fire with the band of the fire-wood): he thereby harnesses it, thinking, 'Now that it has been harnessed, may it convey the sacrifice to the gods!' for this reason he sweeps it. While sweeping it he moves around, since in harnessing they move around the team. He sweeps thrice each time (i.e. thrice along each of the three enclosing-sticks): threefold is the sacrifice.
15. He sweeps (once), with the text (Vâg. S. II, 7 a), 'O Agni, food-gainer! I cleanse thee, the food-gainer, who art about to hasten to the food!' Whereby he says, 'I cleanse thee who art going to convey the sacrifice (to the gods), thee fit for the sacrifice!' He then sweeps thrice over (the fire) silently: for just as, after harnessing (the animal), one urges it on, saying, 'Go on! pull!' so does he thereby strike it with the lash48, thinking, 'Go on and convey the sacrifice to the gods!' That is why he (sweeps) thrice over it silently; and in like manner as this act is performed between (the two sprinklings of butter), so this mind and speech, though forming one, thereby become, as it were, separate.
Fifth Brâhmana
1. When he (the Adhvaryu) is about to make the second libation with the offering-spoon (sruk), he (twice) lays his joined hands (añgali) on the ground before the two offering-spoons (guhû and upabhrit), with the formulas (Vâg. S. II, 7 b), 'Adoration to the gods!' 'Svadhâ to the fathers!' Thereby he propitiates the gods and the fathers, now that he is about to perform the duties of the sacrificial priest. With the formula, 'May ye two be easy to manage for me!' he takes the two offering-spoons: he thereby means to say, 'May ye two be easy to handle for me; may I be able to handle you!'--He further says (Vâg. S. II. 8), 'May I this day offer up the butter to the gods unspilt!' whereby he means to say, 'May I to-day perform an undisturbed sacrifice to the gods!'
2. And again, 'May I not sin against thee with my foot, O Vishnu!' Vishnu, indeed, is the sacrifice: it is the latter therefore that he propitiates by saying, 'may I not sin against thee!' Further, 'May I step into thy wealth-abounding shade, O Agni!' whereby he says, 'may I step into thy auspicious shade, O Agni49!'
3. Further, 'Thou art the abode of Vishnu!' Vishnu, indeed, is the sacrifice, and near to this he now stands: this is why he says, 'thou art the abode of Vishnu!'--'Here Indra performed his heroic deed50;' for it was while standing in this place that Indra drove off towards the south the evil spirits, the Rakshas: for this reason he says, 'here Indra performed his heroic deed.'--'Erect stood the cult;' cult, namely, means sacrifice, hence he thereby says 'erect stood the sacrifice.'
4. Further (Vâg. S. II, 9): 'O Agni, take thou upon thyself the office of Hotri, take thou upon thyself the part of messenger!' for Agni is both Hotri and messenger to the gods: hence he thereby says, 'know thou51 both (offices) which thou art (holding) for the gods!'--'May earth and heaven guard thee! Guard thou earth and heaven!' there is nothing obscure in this.--'Indra, by this butter-oblation, may be the maker of good offering (svishtakrit) for the gods! Svâhâ!' Indra, indeed, is the deity of sacrifice; therefore he says 'Indra, by this butter-oblation . . . 'It is for speech that he makes this sprinkling, and Indra is speech' so say some; and for this reason also he says Indra, by this butter-oblation. . .'
5. Having then returned (to his former position behind the altar), without letting the two offering-spoons touch each other, he mixes (some of the butter left in the guhû) with (that in) the dhruvâ. Now the second libation (which he has just offered) is the head of the sacrifice, and the dhruvâ is its body52: hence he thereby replaces the head on the body. And the second libation, moreover, is the head of the sacrifice, and the head (siras) represents excellence (srî), for the head does indeed represent excellence: hence, of one who is the most excellent (sreshtha) of a community, people say that he is 'the head of that community.'
6. The sacrificer, assuredly, stands behind the dhruvâ, and he who means evil to him stands behind the upabhrit53. Hence if he were to mix (the butter remaining in the guhû) with (that in) the upabhrit, he would bestow excellence on him who means evil to the sacrificer; but in this, way he bestows that excellence on the sacrificer himself: for this reason he mixes (the butter in the gull with (that in) the dhruvâ.
7. He mixes it, with the text (Vâg. S. II, 9 h), 'Light with light!' for light (lustre), indeed, is the butter in the one (spoon) and light also is that in the other. Thereby these two lights unite with each other, and for this reason he mixes (the butter) in this manner.
8. Now a dispute once took place between Mind and Speech as to54 which was the better of the two. Both Mind and Speech said, 'I am excellent!'
9. Mind said, 'Surely I am better than thou, for thou dost not speak anything that is not understood by me; and since thou art only an imitator of what is done by me and a follower in my wake, I am surely better than thou!'
10. Speech said, 'Surely I am better than thou, for what thou knowest I make known, I communicate.'
11. They went to appeal to Pragâpati for his decision. He, Pragâpati, decided in favour of Mind, saying (to Speech), 'Mind is indeed better than thou, for thou art an imitator of its deeds and a follower in its wake; and inferior, surely, is he who imitates his better's deeds and follows in his wake.'
12. Then Speech (vâk, fem.) being thus gainsaid, was dismayed and miscarried. She, Speech, then said to Pragâpati, 'May I never be thy oblation-bearer, I whom thou hast gainsaid!' Hence whatever at the sacrifice is performed for Pragâpati, that is performed in a low voice; for speech would not act as oblation-bearer for Pragâpati.
13. That germ (retas) the gods then brought away in a skin or in some (vessel). They asked: 'Is it here (atra)?' and therefore it developed into Atri. For the same reason one becomes guilty by (intercourse) with a woman who has just miscarried (âtreyî); for it is from that woman, from the goddess Speech, that these (germs) originate55.
Footnotes
1. That is, by uttering 'Om!' after each verse. The recitation of the first verse is preceded by the mystic words 'Hiṅ bhûr bhuvah svar om!' Âsv. S. I, 2, 3. Both syllables 'hiṅ' and 'om' are essential elements in the recitation of Sâman hymns, See II, 2, 4, 11 seq.
2. The particles pra and â were apparently used in phrases wishing one a safe journey and return (cf. Ait. Br. 3, 26, with Haug's note). The first sâmidhenî begins, 'prá vo vâ´gâ abhídyavah' (forth go your viands, heavenward); and the second 'ágna â´ yâhi vîtáye' (come hither, Agni, to the feast!). It is from these verses that the above symbolical explanation is derived. Cf. Taitt. S. II, 5, 7, 3 [prâkînam reto dhîyate--pratîkîh pragâ gâyante].
3. The following is a connected translation (as literal as possible, if not elegant) of the eleven sâmidhenîs, or kindling verses, in the same octosyllabic metre as the original. The first and eleventh verses are recited three times; and when at the end of each verse the Hotri pronounces the syllable om, the Adhvaryu throws a stick (samidh) into the fire,--up to the eighth verse, at the end of which the tenth stick is thrown in. At the end of the ninth verse five of the remaining six sticks are thrown into the fire. The throwing of the first stick is accompanied by the sacrificer pronouncing the dedicatory formula (tyâga), 'For Agni this, not for me!'
1. Forth go your viands, heavenward,
In havis rich; with buttered (spoon)
He nears the gods, wishful of bliss.
2. Come hither, Agni, to the feast;
Invokéd for the offering-gift,
As Hotri on the barhis sit!
3. With samidhs thee, O Aṅgiras,
With butter we exhilarate:
Shine forth, O youngest, brilliantly!
4. Agni, do thou obtain for us
That region wide and glorious,
That great and mighty one, O God!
5. Praiseworthy he, adorable,
Visible through the veil of gloom,
Agni, the mighty one, is lit.
6. The mighty Agni is lit up,
Yea, as a horse that bears the gods:
With offerings him they glorify.
7. O mighty one! we mighty men
Do kindle thee, the mighty one,--
O Agni, thee that brightly shines.
8. Agni we choose as messenger,
As Hotri the all-knowing,--him,
Performing well this sacrifice.
9. He who is kindled at the cult,
Agni, the bright, the laudable,
The flaming-locked, him we adore.
10. O Agni, worshipped, thou art lit:
Adore, good worshipper, the gods!
Oblation-bearer, sure, art thou.
11. Make offerings! do reverence!--
Him, Agni, while the cult proceeds,
For your oblation-bearer choose!
4. See further on, par. 22 seq.
5. Inasmuch as Agni, whilst coming to the sacrifice, goes away from the gods. Sây.
6. In the Taitt. S. II, 5, 7, 3-4 also vâga is in the first place rendered by 'food,' while afterwards it is identified with the months (i.e. the coursers? gamanasîla, Sây.); as abhidyavah (in the sense of 'shining in both directions,' i.e. in the form of the waxing and waning moon, Sây.) is referred to the half-moons.
7. To this important legend attention was first drawn by Professor Weber, Ind. Stud. I, 170 seq. (cf. also Ind. Streifen, I, p. 13; J. Muir, Sanskrit Texts, II, p. 402). It was pointed out by Weber that this legend distinguishes three successive stages of the eastward migration of the Brâhmanical Hindus. In the first place the settlements of the Âryans had already been extended from the Pañgab (where they were settled in the times of the hymns of the Rig-veda) as far as the Sarasvatî. They thence pushed forward, led by the Videgha Mâthava and his priest, according to our legend, as far east as the river Sadânîrâ (that is, 'she that is always filled with water'), which, according to Sâyana, is another name for the Karatoyâ (the modern Kurattee, on which Bograh lies), which formed the eastern boundary of the Videhas; or more probably the Gandakî (the modern Gunduck, a noble river which falls into the Ganges opposite Patna, and) which formed the boundary between the Kosalas and the Videhas (cf. par. 17). It would appear from our legend, that for some time the Aryans did not venture to cross this river; but at the time of the author the country to the east of it had long been occupied by them. Sâyana takes the hero of the legend to be Videgha, the Mâdhava or son of Madhu; but Videgha, an older form of Videha, is more probably intended here (as Weber takes it) for the name of that people and country (corresponding to the modern Tirhut). The Agni Vaisvânara (or Agni who is common to all men) of our legend Professor Weber considers a personification of Brâhmanical worship and civilisation and the destructive effects of their extension.
8. Or, according to Sâyana, he was then in the Sarasvatî, plunged into the river in order to quench the heat produced by Agni.
9. That is to say, it is not affected by the heat of the summer, as the other rivers, but rushes along as rapidly and as well-filled as ever.
10. Gigâti is taken by Sâyana in the sense of 'he sings, praises.' Our author, on the other hand, seems to interpret it by 'he conquers (gi);' see, however, next note.
11. The text has, 'Sa hi devân gigîshati sa hi devân gigâmsati.' The Kânva recension has the same reading, except that it omits 'hi' in both cases. Instead of gigâmsati, however, some MSS., as well as Sâyana, read gighâmsati ('he wishes to conquer, or beat, the gods'), probably an old corruption, easily accounted for by the circumstance that gigishati is the regular desiderative of gi, 'to conquer,' though it also occurs in some passages as the desiderative of gâ, 'to go.' Sâyana, however, though he reads gighâmsati, here allows to the root han (with Naigh. 2, 14) the meaning of 'to go.' Cf. Weber, Omina and Portenta, p. 406, note 4.
12. Viz. by stretching the arms upwards. Sâyana.
13. That is, vi-itaye, 'for going asunder,' a fanciful analysis of the word vîti; the correct rendering is 'for the meal or food,' 'for the feast.'
14. Havyadâti, the correct meaning of the word is 'the giving of oblations.'
15. Rig-veda I, 31, 1, he is called the first of the Aṅgiras.
16. The fire which has just been kindled is frequently called the youngest (yavishtha). Sâyana takes it as 'the ever young.' See also the legend regarding the three Agnis who preceded the present Agni in the office of divine Hotri, I, 2, 3, 1; 3, 3, 13.
17. Vivâsasi, Sâyana explains it by prakâsaya, 'illuminate it;' but cf. Sâyana on Rig-veda VI, 16, asmân akkha abhigamaya, 'make it (dhanam) come to us.'
18. Suvîrya is taken by our author as an adjective, co-ordinate with the others; but it is evidently a noun ('abundance of heroes' or 'manliness, manly power,' St. Petersburg Dictionary) qualified by the adjectives.
19. Na is taken by our author as a particle of asseveration; though in reality it is a particle of comparison. In later Sanskrit na is only used as particle of negation.
20. Vrishan, 'the male, the vigorous one, the bull;' cf. Max Müller, Translation of Rig-veda Sanhitâ, I, p. 121 seq.
21. 'On the top of Mount Meru lies the city of Amarâvatî, wherein the gods dwell; and beneath Meru lies Irâvatî, the city of the Asuras: between these two lies the earth.' Sâyana.
22. Cf. the corresponding passage in Taitt. S. II, 5, 11, 8, where Daivya is given as the name of the messenger of the Asuras.
23. That is to say, instead of 'Hotâram visvavedasam,' they recite 'Hotâ yo visvavedasah;' for the reason that Hotâram (accusative of hotri) might be understood to be 'hotâ aram,' aram, 'enough,' being a particle implying a prohibition. Our author, however, promptly sets his face against this application of human reasoning to an inspired text.
24. Whenever thirteen kindling verses are recited instead of eleven (or counting the repetitions of the first and last verses, seventeen instead of fifteen), the two verses Rig-veda III, 27, 5 and 6 are inserted according to our author after the ninth, and according to others before the eighth, sâmidhenî. They are called dhâyyâ, probably derived from dhâ, 'to put, add,' whilst those ritualists whose practice is here rejected apparently connect the word with the root dhâ (dhe), 'to suck.'
25. According to Sâyana, because it no longer occupies the eighth place for which it is specially appropriate on account of its being, according to our author, 'peculiarly a gâyatrî (eight-syllabled) verse.' This reasoning is far from satisfactory, since the two dhâyyâs (Rig-veda III, 27, 5 and 6) are also gâyatrî verses.
26. See I, 8, 2, 3.
27. Saumya adhvara is the common designation of the solemn Soma-sacrifice; hence, our author argues, the word adhvara is here used for sacrifice (yagña) with a view to insure to this offering the efficacy of a Soma-sacrifice.
28. The invocations he now proceeds to recite, on the termination of the sâmidhenîs or kindling verses, belong to the class of formulas called nigada. In the present case, they consist of the pravara mantra--or formula by which Agni is invited to assist the sacrificer as Hotri or Invoker on the present occasion, as he has of old assisted his ancestors (cf. the following note)--and of short detached formulas called nivid. Sâyana on Taitt. S. II, 5, 8.
29. Ârsheyam pravrinîte, literally 'he chooses the ancestral' (rishi). I take 'ârsheyam' as a masculine adjective qualifying a supplied '(Agnim) hotâram.' In this way the formula is explained by Sâyana on I, 5, 1, 9 (rishînâm sambandhinam adhvaryur hotâram vrinîte), and this seems to me the most natural interpretation. It is true, however, that, as the formula ('he chooses the ancestral') became stereotyped, its exact import became forgotten, and ârsheya was generally taken as a neuter, either adjective (viz. 'nâmadheyam,' 'apatyam') or noun (ancestral lineage). Agni is invoked as the one who has of old officiated as the Hotri of the sacrificer's ancestors, three or five ancestral names being usually mentioned: thus, in the case of a sacrificer belonging to the Gâmadagna Vatsa family, claiming Bhrigu, Kyavana, Apnavâna, Aurva, and Gamadagni as its founders, Agni is invoked, on the present occasion, as 'Bhargava Kyavana Âpnavâna Aurva Gâmadagna!' (Âsval. Sr. 12, 10, 6; Sâyana on Taitt. S. II, 5, 8). If the sacrificer belongs to the Kshatriya or Vaisya castes, the priest substitutes for the sacrificer's ancestors those of his family priest (purohita) or his spiritual guide (guru); and in the case of kings the same course was adopted, or the names of their royal rishi ancestors (râgarshi) were chosen. As to the second pravara, or the election of the human Hotri, for the present sacrifice, see I, 5, 1, 1. Cf. Max Müller, History of Ancient Sanskrit Literature, p. 386 seq.; A. Weber, Ind. Stud. IX, 325 seq.; X, 78 seq.; M. Haug, Aitar. Br., Translation, p. 479.
30. At this point of the recitation a pause is made, during which (as already partly during the preceding recitation) the Adhvaryu and Âgnîdhra engage in the acts detailed in I, 4, 4, 13 seq. Cf. Hillebrandt, Neu and Vollm. p. 81.
31. Âs-pâtram: the fire is, as it were, the vessel into which the sacrificial food is thrown and from which it is eaten by the gods.
32. ? Sâyana supplies 'food:' he obtains the vessel of that food of which he wishes to obtain the vessel.
33. Here begins what is called the devatânâm âvahanam, or invitation (lit, bringing) of the deities to the oblations. Whilst the Hotri recites these formulas, the Adhvaryu performs what is set forth in I, 4, 5, 2 seq.
34. Akyuta, lit. 'not fallen,' i.e. immutable, invariable. For the legendary explanation of this epithet of Agni and his oblation, see I, 6, 1, 6; 2, 5-6.
35. The three preceding invocations are used alike at the new- and full-moon sacrifices, but the subsequent ones differ according to the oblations that are made, viz. a rice-cake to Indra-Agni (or an oblation of mixed milk and butter to Indra) at the new-moon ceremony; and to Agni-Soma at the full-moon sacrifice. Previously to these an upâmsuyâga or 'low-voiced oblation' is made by some to Agni-Soma at the full moon, and one to Vishnu (or to Agni-Soma) at the new-moon sacrifice; according to others also one to Pragâpati,--the names of the gods being whispered in the respective formulas.
36. Sâyana on Taitt. S. II, 5, 9 explains the formula 'Bring hither the own greatness' by 'bring hither whatever greatness or power is peculiar to each of the havis-eating gods,' and he remarks expressly that it is not to be referred to Agni, as our author certainly appears to do. Cf. I, 7, 3, 13.
37. Gatavedas probably means 'he who knoweth (all) beings,' but it is more generally explained by 'he who possesseth riches (or wisdom),' not to mention other interpretations. According to Haug, Ait. Br. vol. ii. p. 224, the proper meaning of the term is 'having possession of all that is born, i.e. pervading it.' He further mentions that the Rishis are quite familiar with the idea of the fire being an all-pervading power; and that by Gâtavedas the 'animal fire' is particularly to be understood. Our present formula 'â ka vaha gâtavedah suyagâ ka yaga' somewhat differs from the corresponding formula of the Taitt. S. II, 5, 9, 5, 'â kâgne devân vaha suyagâ ka yaga gâtavedah.'
38. For the anuvâkyâ or invitatory prayer, and the yâgyâ or Offering-prayer, see p. 135 note.
39. For the anuvâkyâ or invitatory prayer, and the yâgyâ or Offering-prayer, see p. 135 note.
40. The first two words of the first sâmidhenî, cf. p. 101 note. A mystic meaning is obtained for them by our author combining them and identifying the form obtained with the adjective pravant, meaning both 'containing the syllable pra' and 'directed forwards,' both of which meanings apply to the breathing-forth or expiration (prâna, cf. I, 1, 3, 2).
41. Bahir nirgatasya vâyor âtmâbhimukhî vrittir by apânah, udânavâyur dehasyotkshepanâd adhikategoyuktah. Sâyana.
42. The author apparently takes brihakkhokâ(h) as a compound.
43. 'That (region) wide and glorious' (do thou obtain for us); but the author takes prithu sravâyyam as 'that widely hearing one' or 'the wide hearing.' Sâyana, on Taitt. S. II, 5, 8, interprets it by 'that (holy work) which is extended and worthy of being heard by the gods.'
44. He apparently takes îdenya in an active sense.
45. Viz. the two âghâras, or pourings (libations) of butter. The first libation, which belongs to Pragâpati, is made by the Adhvaryu, while seated north of the fire, immediately after the commencement of the pravara, in a continuous line from west to east, on the north part of the fire. The second libation (cf. note on I, 4, 5, 3) is made by the Adhvaryu while standing on the south side, in the same way on the southern part of the fire. According to some authorities of the Black Yagus ritual (quoted by Hillebrandt, Neu and Vollm. pp. 80, 86) the sacrificer pronounces the anumantranas, 'For Pragâpati is this, not for me: thou art the mind of Pragâpati!' and 'India's voice (speech) art thou: enter into me with the voice, with Indra's power!' over the two libations respectively.
46. Upavaha (m.; upavahas, n., Kânva rec.), explained by Sâyana as a piece of wood inserted under the yoke (and on the neck of an ox) in order to make it level with the height of the yoke-fellow.
47. See I, 4, 2, 12, with note.
48. The sweeping of the fire is performed with the straw-band with which the fire-wood was tied together (Katy. III, 1, 13), and which is here compared with the lash of a whip.
49. While he pronounces this formula (and while the Hotri recites the formula of invitation to the gods, cf. note on I, 4, 2, 26) the Adhvaryu steps to the south side of the altar (and Âhavanîya fire) and in so doing must take care always to keep the left foot before the right (Kâty. III. 1, 16, 18) and not to touch the top of the prastara, ib. 17, schol. In returning (par. 5) to his former position he has to keep the right foot before the left.
50. With this and the succeeding formulas, the Adhvaryu makes the second libation (cf. note on I, 4, 4, 1). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, 'Om! for Indra this, not for me!'
51. Veh, in the formula, our author refers to vid, 'to know,' instead of to vî, 'to strive after, undertake.'
52. Cf. I, 3, 2, 2, and Taitt. S. II, 5, 11, 7-8. The second libation (âghâra) has just been made with the guhû.
53. The same idea has been expressed above, I, 3, 2, 11.
54. Cf. Taitt. S. II, 5, 11, 4: 'Mind and Speech (or Voice) were contending against one another.' 'I will carry the oblation to the gods!' said Speech. 'I (will carry it) to the gods!' said the Mind. They went to Pragâpati to question him. Pragâpati said (to Speech), 'Thou art the handmaid (dûtî) of the mind, for what one thinks in one's mind that one speaks with one's speech.' [Speech replied], 'Then indeed they shall not offer to thee with speech!' For this reason they offer to Pragâpati with the mind; for Pragâpati, as it were, is the mind, &c.
55. 'Tasmâd apy âtreyyâ yoshitainasvy etasyai hi yoshâyai vâko devatâyâ ete sambhûtâh,' [ete laukikâh sarve garbhâh sambhûtâh, Sây.]--The Kânva text has, 'Tasmâd api striyâtreyyainasvîty âhur etasyâ hi sa yoshâyâ devatâyâ vâkah sambhûta iti' ['--for it is from that woman, from the goddess Speech, that he (Atri) originated'].
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