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The Satapatha Brahmana: Fourth Kânda, First Adhyâya
First Brâhmana
1. The Upâmsu (graha), forsooth, is the out-breathing of the Sacrifice1, the Upâmsu-savana (press-stone) the through-breathing, and the Antaryâma (graha) the in-breathing.
2. Now as to why it is called Upâmsu. There is a graha called Amsu2, that is Pragâpati: his out-breathing is this (graha); and because it is his out-breathing, therefore it is called Upâmsu.
3. This (graha) he draws without a strainer3: whereby he puts the out-breathing into him as one tending away from him, and thus this forward-tending out-breathing of his streams forth from him. He purifies it with sprigs of Soma, thinking 'it shall be pure.' He purifies it with six (sprigs), for there are six seasons: it is by means of the seasons that he thus purifies it.
4. As to this they say, 'When he purifies the Upâmsu by means of sprigs, and all (other) Soma-draughts are purified by means of a strainer, whereby, then, do its sprigs become pure?'
5. He throws them down again (on the unpressed plants) with (Vâg. S. VII, 2), 'What inviolable, quickening name is thine, to that Soma of thine, O Soma, be Hail!' Thus his sprigs become purified by means of the Svâhâ ('Hail!'). But this graha means everything, for it is the type of all the pressings4.
6. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. They said, 'Let us completely establish the sacrifice: if the Asura-Rakshas should then attack us, our sacrifice will at least be completely established.'
7. Even at the morning Soma-feast they then completely established the entire sacrifice5,--at this same (upâmsu) graha by means of the Yagus; at the first chant (stotra) by means of the Sâman; and at the first recitation (sastra) by means of the Rik: with that sacrifice thus completely established they subsequently worshipped. And in like manner does this sacrifice now become completely established,--by means of the Yagus at this same graha; by means of the Sâman at the first chant; and by means of the Rik at the first recitation; and with this sacrifice thus completely established he subsequently worships.
8. He presses (the Soma) eight times; for of eight syllables consists the Gâyatrî, and the morning Soma-feast belongs to the Gâyatrî; thus this (first turn of pressing) is made to be the morning Soma-feast.
9. He draws (the juice of the first turn of pressing into the cup) with (Vâg. S. VII, 1), 'Grow thou pure for Vâkaspati!' for Vâkaspati (lord of speech) is the out-breathing, and this (Upâmsu) graha is the out-breathing: hence he says, 'Grow thou pure for Vâkaspati!'--'purified by the hands with the sprigs of the bull;' for he purifies it with sprigs of Soma: hence he says, 'with the sprigs of the bull;' and 'purified by the hands (gabhasti-pûta6),' he says; for--'gabhasti' being the same as 'pâni' (hand)--he indeed purifies it with his hands.
10. He then presses eleven times; for of eleven syllables consists the Trishtubh, and the midday Soma-feast belongs to the Trishtubh: thus this (second turn of pressing) is made to be the midday Soma-feast.
11. He draws (the juice into the cup) with, 'Grow thou pure, a god, for the gods--;' for he (Soma) is indeed a god, and for the gods he becomes pure;--'whose portion thou art;' for he indeed is their portion.
12. He then presses twelve times; for of twelve syllables consists the Gagatî, and the evening Soma-feast belongs to the Gagatî: thus this (third turn of pressing) is made to be the evening Soma-feast.
13. He draws (the juice) with, 'Make thou our draughts sweet!' whereby he imbues him (Soma) with sap, and renders him palatable for the gods: hence, when slain, he does not become putrid7. And when he offers (that graha) he thereby completely establishes him.
14. 'For one desirous of spiritual lustre (brahmavarkasa) he should press eight times at each (turn),' so they say;--for of eight syllables consists the Gâyatrî, and the Gâyatrî is the Brahman: he indeed becomes endowed with spiritual lustre.
15. Thus the pressing amounts to twenty-four times (of beating). Now there are twenty-four half-moons in the year; and Pragâpati (the lord of creatures) is the year, and the sacrifice is Pragâpati: thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it.
16. 'For one desirous of cattle he should press five times at each (turn),' so they say;--the cattle (animal victims) consist of five parts: he indeed gains cattle; and there are five seasons in the year; and Pragâpati is the year, and the sacrifice is Pragâpati thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it. This, however, is mere speculation: it is the other (manner) which is practised.
17. Having drawn the graha, he wipes (the vessel) all round, lest any (Soma-juice) should trickle down. He does not deposit it; for this is his out-breathing, whence this out-breathing passes unceasingly. Should he, however, desire to exorcise, he may deposit it8 with, 'I put thee down, the out-breathing of N.N.!' Thus, forsooth, inasmuch as he (the Adhvaryu) does not quit his hold of it, it is not again in that (enemy); and thus both the Adhvaryu and the Sacrificer live long.
18. Or he may merely cover (the vessel by his hand) with, 'I shut thee off, the out-breathing of N.N.!' Thus, forsooth, inasmuch as he does not deposit it, it is not again in that enemy; and thus he does not disorder the vital airs.
19. While he is still inside (the Havirdhâna) he utters 'Hail!' For the gods were afraid lest the Asura-Rakshas should destroy what part of this graha was previous to the offering. They offered it (symbolically) by means of the Svâhâ, while they were still inside (the cart-shed), and what was thus offered they afterwards offered up in the fire. And in like manner does he now offer it up by means of the Svâhâ, while he is still inside, and what has thus been offered he afterwards offers up in the fire.
20. He then walks out (of the Havirdhâna) with, 'I walk along the wide air9.' For along the air the Rakshas roams rootless and unfettered on both sides, even as man here roams along the air, rootless and unfettered on both sides10; and, that formula being the Brahman (prayer), a slayer of the Rakshas, he, by means of that Brahman, renders the air free from danger and injury.
21. Thereupon he (the Sacrificer) asks a boon. For the gods, forsooth, greatly desire to obtain the offering of that graha, and they grant to him that boon, in order that he may forthwith offer that graha to them: this is why he asks a boon.
22. He (the Adhvaryu) offers with (Vâg. S. VII, 3), 'Self-made thou art,' for, this graha being his (Yagña's) out-breathing, it is indeed made by itself, born of itself11: hence he says, 'Self-made thou art;'--'for all powers, divine and earthly,'--for it is born of itself for all creatures12;--'May the mind obtain thee!'--the mind being Pragâpati, he thereby means to say, 'may Pragâpati obtain thee!' 'Hail! thee, O well-born, for Sûrya!' thus he utters the second13 (or inferior) 'Hail!' with regard to a subsequent14 (or higher; the highest) deity.
23. Now it is in him that burns yonder (the sun) that he has just offered that (libation); and the latter is the All: hence he makes that (sun) the highest of the All. But were he to utter the second (or higher) 'Hail!' with regard to a preceding (or lower) deity15, then it would be even higher than yonder sun: therefore he utters the second 'Hail!' with regard to a subsequent deity.
24. And, having offered, he wipes the (vessel of the) graha upwards; whereby he puts that out-breathing into him as one tending away from him. Thereupon he rubs (the wiped-off Soma) upon the middle enclosing stick from west to east with the palm of his hand turned upwards16--whereby he puts that out-breathing into him as one tending away from him--with, 'Thee to the gods sipping motes of light!'
25. For in that orb which burns yonder he has just offered this (libation), and those rays thereof are the gods sipping motes of light: it is these he thereby gratifies; and thus gratified those gods convey him to the heavenly world.
26. For this same graha there is neither an invitatory prayer nor an offering prayer17: he offers it with a (Yagus) formula, and thereby it becomes for him supplied with both an invitatory and an offering prayer. And if he desire to exorcise, let him offer some spray (of Soma) which may adhere either to his arm, or to his breast, or to his garment, with, 'O divine plant, let that be true wherefore I pray thee: let N.N. be struck down by destruction falling from above, crash!' Even as one of (enemies) that are being slain might escape, so does this (sprig) fly away from those that are being pressed: thus nothing (hostile)--either running thither or running away18--remains to him for whom he performs this. He deposits that (cup) with, 'Thee for the out-breathing!' for this (graha) indeed is his out-breathing.
27. Now some deposit it on the south part (of the khara19), for, they say, it is in that direction that yonder (sun) moves. Let him, however, not do this, but let him deposit it on the north (uttara) part (of the khara), because there is not any higher (uttara) graha than this. He deposits it with, 'Thee for the out-breathing!' for this (graha) is indeed his out-breathing.
28. He then takes the Upâmsu-savana (pressing-stone). He neither touches it with the fringe nor with the straining-cloth, for that would be like rinsing it in water. If there be any spray adhering to it, let him remove it with his hand, and then lay down (the stone) beside (the Upâmsu cup), with the face towards the north, with, 'Thee for the through-breathing!' for this (stone) is indeed his (Yagña's) through-breathing.
Second Brâhmana
II. The great pressing.20
1. The Upâmsu (graha), forsooth, is his out-breathing, the Upâmsu-savana (stone) his through-breathing, and the Antaryâma (graha) his in-breathing.
2. Now as to why it is called Antaryâma. That which is the out-breathing is also the in-breathing and the through-breathing. Now, in drawing the Upâmsu (graha), he puts into him that out-breathing which tends away from him; and in drawing the Antaryâma, he puts into him that in-breathing which tends towards him. But this same in-breathing is confined within his self; and because it is confined (yam) within (antar) his self, or because these creatures are sustained (yam) by it, therefore it is called Antaryâma.
3. He draws it from inside the strainer21, whereby he puts that in-breathing into him as one tending towards him, and that in-breathing of his is placed (or beneficial) within his self. And thereby also that Upâmsu (libation) of his comes to be drawn from inside the strainer (i.e. from the pure Soma), for one and the same are the Upâmsu and Antaryâma, since they are the out-breathing and in-breathing. And thereby, moreover, that (vital air) of his comes to be unceasing also at the other grahas.
4. Now as to why he purifies the Soma by means of a strainer (pavitra). When Soma had oppressed his own family-priest Brihaspati, he restored to him (his property); and on his restoring it, he (Brihaspati) became reconciled to him. Still there was guilt remaining, if only for having contemplated oppressing the priesthood.
5. The gods purified him by some means of purification (or a strainer, pavitra), and, being cleansed and pure, he became the (sacrificial) food of the gods. And in like manner does he now purify him by means of that strainer, and, being cleansed and pure, he becomes the food of the gods.
6. Then as to why the grahas are drawn with the Upayâma22. Now Aditi is this (earth), and hers was that prâyanîya oblation, that Âditya rice-pap23. But that was, as it were, previous to the Soma feast: she desired to have a share along with the gods in the Soma feast, and said, 'Let there be for me also a share of the pressed Soma!'
7. The gods said, 'This sacrifice has already been distributed among the deities: by means of thee the grahas shall be taken and offered to the deities!'-- 'So be it!' This, then, is her share of the pressed Soma.
8. And, again, why the grahas are drawn with the Upayâma. The Upayâma indeed is this (earth), since it is this (earth) that bears (upa-yam24) food here for cattle and men and trees; and the gods are above this, for the gods are in heaven.
9. The reason, then, why the grahas are drawn with the Upayâma, is that they are drawn by means of this (earth); and why he deposits them in the womb25, is that this earth is the womb of everything, that it is from her that these creatures have sprung.
10. That same Soma the priests carry about as seed. And seed which is cast outside the womb is lost; but that which he deposits in the womb is indeed deposited in this earth.
11. Now these two grahas are his out-breathing and in-breathing; one of them he offers after sunrise and the other before sunrise, in order to keep the out-breathing and in-breathing distinct from each other. He thus keeps the out-breathing and in-breathing distinct from each other: hence these two, even while being one and the same, are yet called differently 'out-breathing' and 'in-breathing.'
12. Now those two grahas are for him day and night; one of them he offers after sunrise and the other before sunrise, in order to keep day and night distinct from each other: he thus keeps day and night distinct. from each other26.
13. The Upâmsu, being the day, he offers in the night; and thus he puts the day into the night: whence even in the deepest darkness one distinguishes something27.
14. The Antaryâma, being the night, he offers after sunrise, and thus he puts the night into the day: whence that sun, on rising, does not burn up these creatures; whence these creatures are preserved.
15. He draws (the Antaryâma graha) therefrom28 with (Vâg. S. VII, 4), 'Thou art taken with a support!'--The significance of the Upayâma has been told29.--'Restrain thou, O mighty (Indra), guard Soma!' the mighty, forsooth, is Indra; and Indra is the leader of the sacrifice: wherefore he says 'O mighty!' and by 'guard Soma' he means to say 'protect Soma!' 'Preserve the riches! gain thee food in the sacrifice!'--riches mean cattle: 'Protect the cattle' he thereby means to say. 'Gain thee food in the sacrifice!'--food means creatures: he thus makes these eager to sacrifice, and these creatures go on sacrificing and praising and toiling.
16. 'Into thee I lay day and night30; into thee I lay the wide air: allied with the gods, the lower and the higher,'--thereby he makes this (graha) one belonging to all the gods: because by means of it these creatures move about in the air breathing out and breathing in, therefore it belongs to all the gods.--'Delight thyself in the Antaryâma, O mighty one!' the mighty one is Indra, and Indra is the leader of the sacrifice, wherefore he says 'O mighty one!' and in that he draws it with 'into--into,' thereby he means to say 'I lay thee into his (Indra's) self.'
17. Having drawn it, he wipes (the vessel) all round, lest (any Soma-juice) should trickle down. He does not deposit it; for this is the in-breathing: hence this in-breathing passes unceasingly. But should he desire to exorcise, let him deposit it with 'I put thee down, the in-breathing of N.N.!'
18. If he deposits the Upâmsu, let him also deposit this (Antaryâma cup)31; and if he does not deposit the Upâmsu, let him also not deposit this. And if he covers the Upâmsu (with his hand), let him also cover this; and if he does not cover the Upâmsu, let him also not cover this: as the performance regarding the Upâmsu, so regarding this (graha); for one and the same are these two, the Upâmsu and Antaryâma, since they are the out-breathing and in-breathing.
19. Now the Karakas, forsooth, offer these two (libations) with two different formulas32, saying, 'These two are his out-breathing and in-breathing: we make the out-breathing and in-breathing of varied vigour.' But let him not do this, for they disorder the sacrificer's out-breathing and in-breathing. Now, one might also33 offer this one silently:--
20. But, as he offers the Upâmsu with a formula, even thereby this (libation) also comes to be offered with a formula. How then could one offer it silently, for these two, the Upâmsu and Antaryâma, are one and the same, since they are the out-breathing and in-breathing?
21. With the very same formula with which he offers the Upâmsu, he offers this (libation),--'Self-made thou art: for all powers divine and earthly: may the mind obtain thee! Hail!--thee, O well-born, for Sûrya!' The significance of this formula has been told.
22. And, having offered34, he wipes the cup clean downwards. For even now, after offering the Upâmsu, he wiped (the cup) upwards; but here he wipes it downwards; whereby he puts the in-breathing into him as one tending towards him.
23. He then rubs (the wiped-off Soma) upon the middle enclosing stick from east to west with the palm of his hand turned downwards. For even now, after offering the Upâmsu, he rubbed it upon the middle enclosing stick from west to east with the palm of his hand turned upwards; but here he does so from east to west with the palm of his hand turned downwards--whereby he puts the in-breathing into him as one tending towards him--with, 'Thee for the gods sipping motes of light!' The significance is the same as before.
24. Having returned (to the cart-shed), he deposits that (cup) with, 'Thee for the in-breathing!' for this is indeed his in-breathing. He deposits them35 so as to touch one another; whereby he makes out-breathing and in-breathing touch one another, joins the out-breathings and in-breathings together.
25. Now these (cups and stone) repose without being moved until the evening Soma feast, whence men sleep here on earth; and at the evening Soma feast they are used again, whence these men, having slept, awake and are bustling and restless;--this, forsooth, is after the manner of the sacrifice, for the sacrifice is fashioned like a bird: the Upâmsu and Antaryâma (grahas) are its wings, and the Upâmsusavana (stone) its body.
26. They repose without being moved until the evening Soma feast. The sacrifice is spread along; but what is spread along moves, whence those birds fly spreading their wings, not drawing them in. At the evening Soma feast they are again used; whence these birds fly drawing in their wings to fold them: this indeed is after the manner of the sacrifice.
27. The Upâmsu, forsooth, is this (earth), for the Upâmsu is the out-breathing, and breathing out one breathes upon this (earth). And the Antaryâma is yonder (sky), for the Upâmsu is the in-breathing (up-breathing), and in breathing up one breathes towards yonder world. And the Upâmsu-savana (stone) is the air, for the Upâmsu-savana is the through-breathing, and he who breathes through (in and out), breathes through this air.
Third Brâhmana
1. The Aindra-vâyava (graha), forsooth, is his speech; and as such belonging to his self36. Now Indra, when he had hurled the thunderbolt at Vritra, thinking himself to be the weaker, and fearing lest he had not laid him low, hid himself. The gods also hid themselves away in the same place.
2. The gods then said, 'Verily, we know not if Vritra be slain or alive: come, let one of us find out, if Vritra be slain or alive!'
3. They said unto Vâyu--Vâyu, forsooth, is he that blows yonder--'Find thou out, O Vâyu, if Vritra be slain or alive; for thou art the swiftest among us: if he lives, thou indeed wilt quickly return hither.'
4. He spake, 'What shall be my reward then?'--'The first Vashat of king Soma!'--'So be it!' so Vâyu went, and lo37 Vritra slain. He spake, 'Vritra is slain: do ye with the slain what ye list!'
5. The gods rushed thither,--as (those) eager to take possession of their property, so (it fared with) him (Vritra--Soma)38: what (part of him) one of them seized, that became an ekadevatya (graha, belonging to one deity), and what two of them, that became a dvidevatya39, and what many (seized), that became a bahudevatya;--and because they caught him up each separately (vi-grah) by means of vessels, therefore (the libations) are called graha.
6. He stank in their nostrils,--sour and putrid he blew towards them: he was neither fit for offering, nor was he fit for drinking.
7. The gods said to Vâyu, 'Vâyu, blow thou through him, make him palatable for us!' He said, 'What shall be my reward then?'--'After thee they shall name those cups.'--'So be it!' he said, 'but blow ye along with me!'
8. The gods dispelled some of that smell, and laid it into the cattle,--this is that foul smell in (dead) cattle: hence one must not close (his nose) at that foul smell, since it is the smell of king Soma.
9. Nor must one spit thereat40; even though he should think himself ever so much affected, let him go round it windward41; for Soma means eminence, and disease meanness: even as at the approach of his superior the meaner man would get down (from his seat), so does disease go down before him (Soma).
10. Then Vâyu blew a second time through him and thereby made him palatable; whereupon he was fit for offering and fit for drinking. Hence those (vessels), though belonging to various deities, are called 'vâyavya (Vâyu's vessels)42.' His (Vâyu's) is that first Vashat of king Soma, and, moreover, those vessels are named after him.
11. Indra then thought within himself:--'Vâyu, forsooth, has the largest share of this our sacrifice, since his is the first Vashat of king Soma, and, moreover, those vessels are named after him: nay, but I, too, will desire a share therein!'
12. He said, 'Vâyu, let me share in this cup!'--'What will then be?'--'Speech shall speak intelligibly43!'--'If speech will speak intelligibly, then will I let thee share!' Thus that cup henceforward belonged to Indra and Vâyu, but theretofore it belonged to Vâyu alone.
13. Indra said, 'One half of this cup is mine!'--'Only one fourth is thine!' said Vâyu.--'One half is mine!' said Indra.--'Only one fourth is thine!' said Vâyu.
14. They went to Pragâpati for his decision. Pragâpati divided the cup (of Soma) into two parts and said, 'This (half) is Vâyu's!' Then he divided the (other) half into two parts and said, 'This is Vâyu's!--This is thine!' then he assigned to Indra a fourth part for his share--one fourth is the same as a quarter: henceforward that cup belonged, one fourth of it, to Indra.
15. Now with this libation there are two puroruk44--formulas,--the first belonging to Vâyu alone, and the second to Indra and Vâyu; and two invitatory prayers (anuvâkyâ),--the, first to Vâyu alone, and the second to Indra and Vâyu; and two praisha (directions),--the first belonging to Vâyu alone, and the second to Indra and Vâyu; and two offering prayers (yâgyâ),--the first to Vâyu alone, and the second to Indra and Vâyu: thus he assigns to him (Indra) each time a fourth part for his share.
16. He said, 'If they have assigned to me a fourth part each time for my share, then speech shall speak intelligibly only one fourth part!' Hence only that fourth part of speech is intelligible which men speak; but that fourth part of speech which beasts speak is unintelligible; and that fourth part of speech which birds speak is unintelligible; and that fourth part of speech which the small vermin here speaks is unintelligible.
17. Wherefore it has been thus spoken by the Rishi (Rig-veda I, 164, 45):--'Four are the measured grades of speech; the Brâhmans that are wise know them: three, deposited in secret, move not; the fourth grade of speech men speak.'
18. He now draws (the graha) from that (stream of Soma)45, with (Vâg. S. VII, 7; Rig-veda VII, 92, I), 'Come nigh to us, O Vâyu, sipping of the pure (Soma)! Thine are a thousand steeds, O bestower of all boons! Unto thee hath been offered the gladdening juice whereof thou, O God, takest the first draught!--Thee for Vâyu!'
19. And, having withdrawn (the cup), he again fills it46, with (Vâg. S. VII, 8; Rig veda I, 2, 4), 'O Indra and Vâyu, here is Soma-juice: come ye hither for the refreshing draught, the drops long for you!--Thou art taken with a support47!--Thee for Vâyu, for Indra and Vâyu!'--with 'This is thy womb48: thee for the closely united!' he deposits (the cup). As to why he says, 'Thee for the closely united,'--he who is Vâyu, is Indra; and he who is Indra, is Vâyu: therefore he says, 'This is thy womb: thee for the closely united!'
Fourth Brâhmana
1. Mitra and Varuna, forsooth, are his intelligence and will; and as such belonging to his self: whenever he desires anything in his mind, as 'Would that this were mine! I might do this!' that is intelligence; and whenever that is accomplished, that is will49. Now intelligence indeed is Mitra, and will is Varuna; and Mitra is the priesthood, and Varuna the nobility; and the priesthood is the conceiver, and the noble is the doer.
2. Now in the beginning these two, the priesthood and the nobility, were separate: then Mitra, the priesthood, could stand without Varuna, the nobility.
3. Not Varuna, the nobility, without Mitra, the priesthood: whatever deed Varuna did unsped by Mitra, the priesthood, therein, forsooth, he succeeded not.
4. Varuna, the nobility, then called upon Mitra, the priesthood, saying, 'Turn thou unto me that we may unite: I will place thee foremost, sped by thee, I will do deeds!'--'So be it!' So the two united; and therefrom resulted that graha to Mitra and Varuna.
5. Such, then, is the office of Purohita (placed foremost, domestic priest). Wherefore let not a Brâhman desire to become the Purohita of any one Kshatriya (he may meet with), as thereby righteousness and unrighteousness unite; nor should a Kshatriya make any Brâhman (he may meet with) his Purohita, as thereby righteousness and unrighteousness unite.--Whatever deed, sped by Mitra, the priesthood, Varuna thenceforward did, in that he succeeded.
6. Hence it is quite proper that a Brâhman should be without a king, but were he to obtain a king, it would be conducive to the success (of both). It is, however, quite improper that a king should be without a Brâhman, for whatever deed he does, unsped by Mitra, the priesthood, therein he succeeds not. Wherefore a Kshatriya who intends to do a deed ought by all means to resort to a Brâhman, for he verily succeeds only in the deed sped by the Brâhman.
7. Now he draws (the Maitrâ-varuna graha) from that (stream of Soma)50, with (Vâg. S. VII, 9; Rig-veda II, 41, 4), 'This Soma, O Mitra and Varuna, hath been pressed for you; ye holy, now hear my cry!--Thou art taken with a support51!--Thee for Mitra and Varuna!'
8. He mixes it with milk. The reason why he mixes it with milk is this. Soma, forsooth, was Vritra. Now when the gods slew him, they said to Mitra, 'Thou also slayest!' But he liked it not and said, 'Surely, I am every one's friend (mitra): being no friend, I shall become an enemy (or, other than Mitra, Amitra).'--'Then we shall exclude thee from the sacrifice!'--Then said he, 'I, too, slay!' Thereupon the cattle went from him, saying, 'Being a friend, he has become an enemy!' Thus he was deprived of the cattle. By mixing (the Soma) with milk, the gods then supplied him with cattle; and in like manner does this (priest) now supply him (the sacrificer or Mitra) with cattle by mixing (the Soma) with milk.
9. As to this they say, 'Surely he liked it not to slay!' Thus, what milk there is in this (mixture) that belongs to Mitra, but the Soma belongs to Varuna: therefore one mixes it with milk.
10. He mixes it with (Vâg. S. VII, 10; Rig-veda IV, 42, 10), 'May we delight in the wealth we have gained, the gods in the offering, the kine in pasture! that unfailing milch cow, O Mitra and Varuna, grant ye unto us day by day!'--with 'This is thy womb: thee for truth and life52!' he deposits it. Now as to why he says, 'Thee for truth and life,'--the truth is Mitra53, since Mitra is the Brahman, and the truth is the Brahman (sacerdotium or sacred writ);--and life is Varuna, since Varuna is the year, and life is the year: therefore he says, 'This is thy womb: thee for truth and life!'
Fifth Brâhmana
1. The Âsvina graha54, forsooth, is his organ of hearing; hence in drinking it he turns (the cup) all round55, since with that ear of his he hears all round.--Now when the Bhrigus, or the Aṅgiras, attained the heavenly world, Kyavana the Bhârgava, or Kyavana the Âṅgirasa, was left behind here (on earth) decrepit and ghostlike56.
2. But Saryâta, the Mânava, just then wandered about here with his tribe, and settled near by that same place. His boys57, while playing, setting that decrepit, ghostlike man at nought, pelted him with clods.
3. He was wroth with the Sâryâtas, and sowed discord among them: father fought with son, and brother with brother.
4. Saryâta then bethought him58,--'This has come to pass for something or other I have done!' He caused the cowherds and shepherds to be called together, and said--
5. He said, 'Which of you has seen anything here this day?'--They said, 'Yonder lies a man, decrepit and ghostlike: him the boys have pelted with clods, setting him at nought.' Then Saryâta knew that this was Kyavana.
6. He yoked his chariot, and putting his daughter Sukanyâ thereon, he set forth, and came to the place where the Rishi was.
7. He said, 'Reverence be to thee, O Rishi; because I knew thee not, therefore have I offended thee; here is Sukanyâ59, with her I make atonement to thee: let my tribe live at peace together!' And from that same time his tribe lived at peace together. But Saryâta, the Mânava, departed60 forthwith, lest he should offend him a second time.
8. Now the Asvins then wandered about here on earth performing cures. They came to Sukanyâ, and desired to win her love; but she consented not thereto.
9. They said, 'Sukanyâ, what a decrepit, ghostlike man is that whom thou liest with; come and follow us!' She said, 'To whom my father has given me, him will I not abandon, as long as he lives!' But the Rishi was aware of this.
10. He said, 'Sukanyâ, what have those two said to thee?' She told him all; and, when she had told him, he said, 'If they speak to thee thus again, say thou to them, "But surely, ye are neither quite complete nor quite perfect, and yet ye deride my husband!" and if they say to thee, "In what respect are we incomplete, in what respect imperfect?" say thou to them, "Nay, make ye my husband young again, and I will tell you!"' They came again to her, and said to her the same thing.
11. She said, 'But surely ye are neither quite complete nor quite perfect, and yet ye deride my husband!' They said, 'In what respect are we incomplete, in what respect imperfect?' She said, 'Nay, make ye my husband young again, and I will tell you!'
12. They said, 'Take him down to yonder pool61, and he shall come forth with whatever age he shall desire!' She took him down to that pool, and he came forth with the age he desired.
13. They said, Sukanyâ, in what respect are we incomplete, in what respect imperfect?' The Rishi himself answered them,--'In Kurukshetra yonder the gods perform a sacrifice and exclude you two from it: in that respect ye are incomplete, in that respect imperfect!' And the Asvins departed forthwith, and came to the gods, as they were performing a sacrifice, after the chanting of the Bahishpavamâna.
14. They said, 'Invite us thereto!' The gods said, 'We will not invite you: ye have wandered and mixed much among men, performing cures.'
15. They said, 'But surely ye worship with a headless sacrifice!'--'How with a headless (sacrifice)?'--'Nay, invite us, and we will tell you!'--'So be it!' so they invited them. They drew this Âsvina cup for them; and those two became the Adhvaryu priests of the sacrifice, and restored the head of the sacrifice. Then, in the chapter of the divâkîrtyas62, it is explained how they did restore the head of the sacrifice. Hence this libation is drawn after the chanting of the Bahishpavamâna, for it was after the chanting of the Bahishpavamâna that they arrived.
16. They said, 'Well, but we two, being the Adhvaryus, are the heads (leaders) of the sacrifice: transfer ye that graha of ours to this earlier time, to those belonging to two deities63!' Accordingly they transferred that graha for them to a former time, to those belonging to two deities: hence that graha is drawn in the tenth place, and is consecrated by Vashat in the third place. And as to (the significance of) the Asvins,--the Asvins are manifestly64 those two, heaven and earth65, for it is those two that have obtained possession of everything here;--'the lotus-crowned' they (the Asvins) are called: Agni, forsooth, is the lotus of this earth, and the sun that of yonder sky.
17. Thus he takes (the Âsvina graha) from that (stream of Soma)66, with (Vâg. S. VII, 11; Rig-veda I, 22, 3), 'Mix ye the sacrifice, O Asvins, with that goad of yours, rich in honey and joyfulness!--Thou art taken with a support67! thee for the Asvins!' with 'This is thy womb: thee for the honey-loving68 (Asvins)!' he deposits it. Now as to why he takes (the graha) with a verse containing (the word) 'honey (madhu),' and deposits it with 'thee for the honey-loving!'
18. Dadhyañk, the Âtharvana, imparted to them (the Asvins) the brâhmana called Madhu69: that (Madhu) is their favourite resort, and with that (favourite resort) of theirs he now approaches them;--hence he takes (their graha) with a verse containing (the word) 'honey,' and deposits it with 'thee for the honey-loving!'
19. Now those vessels (other than those of the three dvidevatya grahas) are smooth70. The vessel of the graha for Indra and Vâyu has a (wooden) 'belt' round it: this is its second (peculiarity of) shape, and therefore it belongs to two deities. The vessel of the graha for Mitra and Varuna is goat-like71: this is its second shape, and therefore it belongs to two deities. The vessel of the graha for the Asvins is lip-shaped: this is its second shape, and therefore it belongs to two deities. And the reason why (this belongs to) the Asvins is that the Asvins are the heads (mukhya, viz. of the sacrifice), and this head (mukha72) is supplied with lips: hence the vessel of the Asvina graha is lip-shaped.
Footnotes
1. That is, the sacrificial man, or the sacrifice personified in Soma and the sacrificer.
2. Lit. 'the Soma-plant,' hence the (Soma)-sacrifice itself, or Pragâpati. See IV, 6, 1, 1 seq.
3. Bahishpavitrât, lit. from (a vessel, or Soma) having the strainer outside (away from) it. While no proper strainer is used for the Upâmsu-graha, the Soma-juice being poured through Soma-plants (see p. 244, note 2); at the great pressing it is passed through a fringed straining-cloth (dasâpavitra) spread over the Dronakalasa (the largest of the three Soma-troughs, the others being the Âdhavanîya and Pûtabhrit). See IV, 1, 2, 3.
4. Viz. inasmuch as the Upâmsu-graha is obtained by three turns of pressing, and each of the three Savanas (pressings, Soma-feasts) consists of three rounds of pressing of three turns each. See p. 256, note 1.
5. Cf. Taitt. S. VI, 4, 5, where this theory (divested of its legendary form) is ascribed to Aruna Aupavesi.
6. Sâyana, on Taitt. S. I, 4, 2, interprets it, 'Having been purified by the ray of the sun (while growing in the forest), do thou now become pure for the gods through the sprigs of the bull!' Cf., however, Taitt. S. VI, 4, 5, 'gabhastinâ hy enam pavayati,' where 'gabhasti' would seem to be taken in the sense of hand' (? the forked one). See p. 244, note 2.
7. The Kânva text adds, 'while whosoever else is slain becomes putrid.'
8. That is, he may set it down on the khara for a moment without quitting his hold of it. While the subsequent cups of Soma are deposited in their respective places after they have been drawn, the Upâmsu and Antaryâma are offered immediately.
9. With the Taittirîyas the order of proceeding is somewhat different: The Adhvaryu pours the Soma through the Soma-plants into the Upâmsu cup after each turn of pressing, with, 'Become pure for Vâkaspati, O courser!'--'The bull purified by the hand with the plants of the bull!'--'Thou, a god, art a purifier of the gods whose share thou art: thee, to them!' respectively. He then takes the cup from the Pratiprasthâtri with, 'Thou art self-made' eyes it with, 'Make our drinks sweet;' and wipes it clean upwards with, 'Thee for all powers, divine and earthly!' He then rises with, 'May the mind obtain thee!' steps to the Âhavanîya with, 'I move along the wide air,' and offers, while the sacrificer holds on to him from behind, with, 'Hail! thee, O well-born, to Sûrya!'
10. See III, 1, 3, 13.
11. 'For this libation is the out-breathing, and the out-breathing is he that blows yonder (the wind); and he indeed is made by himself, begotten (gâta) of himself, since there is no other maker nor begetter of him.' Kânva text.
12. Perhaps we ought to translate the passage, 'from all the powers, divine and earthly,' for it is born by itself from all the creatures. But cf. Taitt. S. VI, 4, 5: 'Thereby he puts out-breathing both into gods and men.'
13. While, in its force of 'subsequent,' avara here refers back to the first Svâhâ, pronounced by the Adhvaryu (par. 19); it also has here the meaning of 'lower,' and, developed out of this, that of 'preceding' (in which meaning it occurs in the Rikprâtisâkhya). Hence it is quite impossible adequately to render this play on the words avara, 'subsequent, lower, preceding,' and para, 'higher, subsequent.'
14. That is, coming after Svâhâ in the formula.
15. The Kânva text reads: etasmin vâ etan mandale ’haushîd ya esha tapati; sarvam u vâ esha grahah; sarvasmâd evaitad asmâd enam uttaram karoti ya esho ’smât sarvasmâd uttaro yad dhâvarâm devatâm kuryât param svâhâkâram anyad dhaitasmâd uttaram kuryât.
16. That is to say, he is to pass his hand, palm upwards, under the middle enclosing stick.
17. Such (Rik verses) as are ordinarily recited by the Hotri: When the Upâmsu cup is drawn, the Hotri says, 'Restrain the out-breathing (prâna)! Hail! thee, O well-calling one, to Sûrya!' whereupon he breathes into (or towards) the cup with, 'O out-breathing, restrain my out-breathing!' After that he remains silent till the Antaryâma is drawn, when he addresses that graha with, 'Restrain the in-breathing (apâna)! Hail! thee, O well-calling one, to Sûrya!' whereupon he draws in his breath over the cup, and says, 'O in-breathing, restrain my in-breathing!' He then touches the pressing-stone with, 'Thee to the through-breathing!' and therewith frees his speech from restraint. Ait. Br. II, 21. On the terms out-breathing (prâna) and in-breathing (apâna, or up-breathing, udâna) see part i, p. 19, note 2; J. S. Speijer, Jâtakarma, p. 64; Sâyana on Taitt. S. I, 4, 3 (vol. i, p.603); Taitt. S. VI, 4: 6. Different Haug, Ait. Br. Transl. p. 118.
18. 'Na dhâvan nâpadhâvat parisishyate;' perhaps we ought to read 'nâpadhâvan;' unless indeed 'tasya' refers to Soma, as Sâyana seems to take it. The Kânva text has: tathâ ha teshâm nâpadhâvañs kana mukyate yebhyas tathâ karoti.
19. According to the Sûtras of the Black Yagus (cf. Sâyana on Taitt. S. I, 4, 2, p. 598), the Upâmsu cup is 'deposited' on the south-east and the Antaryâma cup on the north-east corner of the khara or mound; the Upâmsu-savana stone being placed between them. Before depositing the vessel, the Adhvaryu pours some of the residue of Soma-juice from the Upâmsu cup into the Âgrayanasthâlî, and having put a large twig of Soma into it for the evening pressing (? the Adâbhya graha, cf. Sây. on Taitt. S. I, 603), he deposits it on the mound.
20. The 'Great Pressing' (mahâbhishava) from which the Antaryâma and following libations are obtained is performed by the four priests, viz. the Adhvaryu and his three assistants, Pratiprasthâtri, Neshtri and Unnetri, each having an equal portion of Soma-plants and one of the four remaining pressing-stones assigned to him. The ceremonies mentioned in III, 9, 4, 1 seq. are repeated on the present occasion, each of the priests tying a piece of gold to his ring-finger. The pressing is performed in three rounds of three turns each, the number of single strokes of the several turns being, however, not limited, as was the case at the pressing of the Upâmsu. Only before the first turn of each round Nigrâbhyâ water is poured on the plants. After each turn the scattered plants are gathered together on a heap. At the end of each round (of three turns) the Soma is touched (or 'strengthened'); whereupon the completely pressed-out stalks are thrown into the Hotri's cup and the Nigrâbha formula is pronounced (III, 9, 4, 21). The stalks which are still juicy are then 'gathered together' (see III, 9, 4, 19) into the so-called sambharanî and poured into the Âdhavanîya trough, and having been stirred about therein by the Unnetri, are taken out, pressed out, and thrown on the skin, when the same process is repeated. On the completion of the third round the Dronakalasa is brought forward (from behind the axle of the southern cart) by the Udgâtris (for the mantras used by them see Tândya Br. I, 2, 6-7) and placed on the four stones covered with the pressed-out Soma husks, the straining-cloth being then stretched over it, with the fringe towards the north. The Hotri's cup (held by the sacrificer and containing the remaining Nigrâbhyâ water) having then been filled up by the Unnetri with the Soma-juice in the Âdhavanîya trough, the sacrificer pours it in one continuous stream from the Hotri's cup upon the straining-cloth, spread over the Dronakalasa by the chanters (Udgâtris), muttering a mantra (Tândya Br. I, 2, 9) all the time. From this stream the first eight (at the midday pressing the first five) libations are taken, by the respective cups being held under, the remaining libations or cups being drawn either from the strained (or 'pure,' sukra) Soma-juice in the Dronakalasa, or from the Âgrayanasthâlî or the Pûtabhrit. Sâyana on Ait. Br. II, 22, 1 seems to exclude the Antaryâma graha from the 'great pressing:' antaryâmagrahahomâd ûrdhvam mahâbhishavam kritvâ. Also in II, 21, 1 he mentions the Dadhi graha, Amsu graha, and Adâbhya graha (see p. 255, n. 2) as intervening between the Aponaptrîya ceremony and the drawing of the Upâmsu graha.
21. Antahpavitrât, lit. from (the vessel or stream of Soma) which has the strainer inside it; the straining-cloth being spread over the Dronakalasa, into which the pressed-out Soma-juice is poured. The Petersburg Dictionary assigns to it the meaning 'the Soma within the filtering vessel' (see IV, 1, 1, 3). Perhaps it means 'from that which has a strainer between,' i.e. from the poured-out stream from which the libation is taken, and which is separated from the Dronakalasa by the straining-cloth.
22. The term Upayâma, lit. 'foundation, substratum,' referring properly to 'that which is held under' while taking the libation, that is, the cup of the respective graha (and hence also identified with the earth, as the substratum of everything, cf. Sây. on Taitt. S. I, 4, 3), has come to be applied likewise to the formula 'upayâmagrihîto ’si,' i.e. 'thou art taken with (or on) a support,' which is repeated at those libations before the formulas muttered while they are drawn into the respective vessels or cups (see par. 15). Haug, Transl. Ait. Br. p. 118 note, makes the following distinction between the graha (cup) and pâtra (vessel) of the Antaryâma (and Upâmsu) libation: 'The pâtra is a vessel resembling a large wooden jar with but a very slight cavity on the top, in which the Soma-juice is filled. The graha is a small cup, like a saucer, made of earth, and put over the cavity of the Soma vessel, in order to cover the "precious" juice. The bottom of it is first put in water, and a gold leaf placed beneath it. There are as many grahas as there are pâtras; they belong together just as cup and saucer, and are regarded as inseparable. The word graha is, however, taken often in the sense of the whole, meaning both graha and pâtra.' I doubt, however, whether this distinction is in accordance with the old authorities. The graha vessels or cups are described as resembling the shape of a mortar. For other peculiarities, see IV, I, 5, 19. With some libations there is both a pâtra (cup) and a sthâlî (bowl).
23. See III, 2, 3, 1 seq.
24. Lit. forms the support or basis for it. The sentence could also be translated, 'this earth doubtless is an upayâma (support), since she bears food.' Apparently he means to say that, as the gods are above, the food to he offered to them requires some support, something to 'hold it up' by for the gods to reach it.
25. This refers to the formula 'This is thy womb,' with which most libations, after being drawn, are deposited in their proper place on the khara until they are used for offering. See IV, 1, 3, 19.
26. 'Were he to offer both after sunrise, there would only be day, and no night; and were he to offer both before sunrise, there would only be night, and no day.' Kânva text.
27. Tasmâd y idam râtrau tamasi sati nirgñâyata iva kimkid iva. Kânva text.
28. Viz. from the stream of Soma poured from the Hotri's cup on the straining-cloth. See p. 256, note 1.
29. See paragraph 6, with note.
30. Mahîdhara offers the alternative interpretation, 'through thee I place day and night between (Soma and the enemies),' which is also Sâyana's interpretation on Taitt. S. I, 4, 3; as apparently that of the Taitt. S. itself, VI, 4, 6.
31. See IV, 1, 1, 17-18.
32. This does not appear to refer to the Taittirîyas, since by them the same order of proceeding is prescribed for the Antaryâma as for the Upâmsu (p. 252, note 2); cf. Sâyana on Taitt. S. I, p. 603. See, however, Maitrây. Samh. I, 3, 4-5.
33. 'Apîd (vai)' seems to have much the same meaning ('perhaps') as the later 'api nâma.' Cf. I, 9, 1, 19.
34. He offers the entire Soma in the Antaryâma cup, without leaving any, or pouring any juice into the Âgrayanasthâlî.
35. According to the Kânva text he is to place the Antaryâma cup on the south-east corner (dakshinârdhe) of the khara (see p. 255, n. 2); while, according to Kâty. IX, 2, I, both the Upâmsu and Antaryâma are to be placed on the north-east corner, the former south of the latter. This arrangement, however, would scarcely agree with IV, I, 1, 27-28. The Upâmsu-savana stone, doubtless, is to lie between the two cups, with its face towards the Upâmsu.
36. That is, to Yagña's body (madhyadeha, Sây.) as distinguished from his limbs. The Petersb. Dict. takes adhyâtmam in the sense of 'in regard to the self (or person).' See IV, 1, 4, 1, with note; IV, 2, 2, 1 seq.
37. At I, 6, 2, 3; II, 2, 3, 9, I erroneously supplied a verb of motion with the particle ed, following the original interpretation in the Petersb. Dict. and Weber's Ind. Stud. IX, 249. I now adopt the later explanation put forth in the 'Nachträge.' Professor Whitney, Amer. Journ. of Phil., III, p. 399, apparently draws from the same source.
38. 'As (those) wishing to take possession of their property, so did they seize upon him each for himself (evam tam vyagrihnata);' Kânva text. The construction of our text is quite irregular.
39. The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vâyava (Indra and Vâyu), the Maitrâ-varuna (Mitra and Varuna), and the Asvina.
40. That is, because of it, or away from it. Perhaps, however, it.. belongs to the next clause, 'therefore, even . . . .'
41. That is, in order to inhale as much of the strong smell of the Soma as possible (?).
42. See p. 158, note 1.
43. Or, articulately, distinctly (niruktam).
44. Puroruk (lit. 'fore-shining') is the designation of the formulas preceding the Upayâma, 'Thou art taken with a support, &c.'
45. See p. 256, note 1.
46. When the cup is half-filled he withdraws it for a moment from the stream of Soma flowing from the Hotri's cup into the Dronakalasa trough; after which he again holds it under to have it filled completely. For the shape of this cup, see IV, I, 5, 19.
47. See IV, 1, 2, 6, with note.
48. See IV, 1, 2, 9 with note.
49. The Kânva text adds, tad asyaitâv âtmanah, 'and these two are of his self,' which seems to be intended to explain the preceding adhyâtmam, 'belonging to his self.' See IV, 1, 3, 1, with note.
50. See p. 256, note 1. For the shape of this cup, see IV, 1, 5, 19.
51. See IV, 1, 2, 6, and note.
52. This is a false analysis of ritâyu, 'righteous, holy.'
53. The text has 'Brahman,' which must be wrong. The Kânva recension has, correctly, mitro vâ ritam, brahma hi mitro, brahma hy ritam.
54. The Asvina graha is not actually taken at this time, but later on, after the oblation of drops and the chanting of the Bahishpavamâna stotra; see IV, 2, 5, 12. The reasons for inserting it here are given in parag. 15-16.
55. Lit. 'he drinks it while turning it all round,' in accordance with the regular Sanskrit idiom. The Âsvina cup has three mouths, from which the Soma is drunk by turns. See Haug, Transl. Ait. Br. p. 132.
56. On this legend, and its probable connection with that of Medea's cauldron, and the Germanic 'quecprunno' (Jungbrunnen, well of renovation), see A. Kuhn, 'Herabkunft des Feuers and des Göttertranks,' p. 11. For other translations, see Weber, Ind. Streifen, i. p. 13 seq.; Muir, O. S. T. v. p. 250 seq.; Delbrück ii. p. 121. For another version, apparently more modern, of the same legend, found in the Gaiminîya (Talavakâra) Brâhmana, see Professor Whitney, Proceedings Amer. Or. Soc. 1883, p. ix.
57. That is, youths of his clan.
58. Saryâta then bethought him, 'From something I have done, thence (has come) so great a calamity.' It then occurred to him, 'Surely, Kyavana, the Bhârgava, or Âṅgirasa, was left behind here, decrepit: him I (must) have somehow offended sorely, thence so great a calamity.' He called his tribe together. Having called the tribe together, he said, 'Who, be he cowherd or shepherd, has noticed anything here?' They said, 'Yonder in the wood lies a decrepit, ghostlike man; him the boys have this day pelted with clods: that is the only thing we have descried (? tad evâdarishma),' &c. Kânva text.
59. That is, 'the fair maiden.'
60. That is, 'he broke up his camp and departed with his tribe' (so ’payuyuge grâmah, Kânva recension).
61. Or, according to the Petersburg Dictionary, 'Throw him into yonder pool.' In the Kânva text no mention is made of a pool (hrada), but merely of water to which the Rishi is taken by his wife. I subjoin Professor Whitney's translation of the corresponding passage of the Gaiminîya Br. version: They (the Asvins) said to him: "Sage, make us sharers in the Soma, Sir." "Very well," said he; "do you now make me young again." They drew him away to the saisava of the Sarasvatī. He said: "Girl, we shall all come out looking alike; do you then know me by this sign." They all came out looking just alike, with that form which is the most beautiful of forms. She, recognising him . . . . "This is my husband." They said to him: "Sage, we have performed for you that desire which has been your desire; you have become young again; now instruct us in such wise that we may be sharers in the Soma,". . . .
Then Kyavana the Bhārgavan, having become young again, went to Karyāta the Mānavan, and conducted his sacrifice on the eastern site. Then he gave him a thousand; with them he sacrificed. Thus Kyavana the Bhārgavan, having praised with this sāman (the kyāvana), became young again, won a girl for wife, sacrificed with a thousand,' &c.
62. Certain verses which are 'to be chanted by day.' According to Benfey (Ind. Stud. III, p. 228) also called mahâdivâkîrtya, and consisting of eleven verses (not in Sâma-veda), the first of which is called 'siras (head),' the second 'grîvâh (neck),' &c. The term is also applied to Sâma-veda II, 803-5 (Rig-veda X, 170,1-3) in the Uhyagâna II, 12. The reference in the text seems to be to Sat. Br. XIV, 1, 1, 8 seq. See, however, Weber, Ind. Streifen, I, p. 15, note 4. The Kânva MSS. read 'divâkîrteshu.'
63. One might expect the dual 'dvidevatyau,' as, besides the Âsvina graha, there are only two dvidevatya (belonging to two gods) grahas, viz. the Aindra-vâyava and Maitrâ-varuna. See p. 266, note 3.
64. Or, in their visible form (pratyaksham).
65. See Muir, O. S. T. v, p. 234. The identification of the Asvins with heaven and earth may have been suggested by Rig-veda VI, 70, 5, p. 277 where heaven and earth are called upon to mix the sweet drink, just as is the case with the Asvins in the verse with which their libation is taken.
66. See p. 256, note 1.
67. See IV, 1, 2, 6, and note.
68. The real meaning of this epithet (mâdhvî) is uncertain.
69. ? 'The mystery called Madhu (sweet drink, Soma).' See part i, Introd. p. xxxiv; Weber, Ind. Stud. I, p. 2
70. It might also mean, that those (three dvidevatya) vessels are smooth, straight, save the peculiarities noticed above. The Kânva text, however, reads, takkhlakshnâny anyâni pâtrâni bhavanti.
71. Or rather, according to the commentary on Kâty. IX, 2, 6, it resembles the breast of the goat (agakâ).
72. Lit. 'mouth.'
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